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- OF 










S O N R Y 



Ctanslatet( from tijc German. 






ANY one who studies carefully the phenomena of 
modern, and especially of more recent times, and 
endeavours to discover the hidden spring which 
directs the sequence of events, will always find his 
researches lead him back to one and the same 
central motive power, producing the state of mind 
through which the evil spirit of, the age contrives 
to distort truth, history, and justice. The radical 
perversion of men's minds going on around us is 
indeed terribly systematic. Comparing the onward 
progress of the social, political, and religious world 
to that of a river, we shall find that the poison 
which taints the water comes in each case from 
the same source. There are, it is true, some tribu- 
tary rivulets which add their quota of infection to 
the main stream, but these are of secondary im- 

Human errors and passions, organised as they are 
by the secret Society of Freemasonry, constitute the 
chief power of this evil. 

The Christian world has for many years past lulled 

vi Preface. 

itself to sleep in the pleasing thought that this sinister 
conspiracy is, after all, not so very formidable, and is 
gradually becoming a mere matter of ridicule. A 
great mistake has been made on this subject. Even 
before the outbreak of the first French Revolution, 
Freemasonry had not so vast a power, so much inter- 
nal unity, so firm a footing in influential circles, so 
world-wide a command of the press, as it has in our 
own day. It is high time to awake from sleep, and 
carefully to reconnoitre the forces of the enemy. 

This we have attempted to do, and have drawn our 
information from most trustworthy sources, princi- 
pally from the records of the Lodges. Furthermore, 
every assertion is supported by proof. Amongst 
these proofs, some may be found hitherto unknown, 
or at least unpublished in Germany ; for it was dur- 
ing our sojourn in a foreign land that, thanks to an 
exceptionally fortunate chain of circumstances, we 
were enabled finally to unravel the mystery of this 
dark Association. 

As we are attacking things, and not individuals, 
we have carefully avoided any mention of the names 
of persons yet living ; and this reticence, dictated by 
Christian principle, has often obliged us merely to 
hint at what we would fain have expressed more 

We here wish distinctly to assert, as we shall 
have occasion repeatedly to do in the course of this 
work, that we do not impute to all Freemasons the 
ultimate aims of their Secret Society. Few only 

Preface. vii 

are completely initiated ; the greater number of the 
Brethren sin in ignorance. It is to be hoped, there- 
fore, that these too may read this little book, and be 
enlightened as to their real position. 

We will conclude, in the words of Barruel ("Me- 
moires pour servir a 1'Histoire du Jacobinisme," vol. i. 
p. 20. Hamburg, 1803.): "To whatever creed, to 
whatever government, to whatever class of society you 
belong, as soon as Jacobinism gains the ascendant, 
and the plans and sworn designs of the Secret Society 
come into operation, there is an end to your religion, 
your clergy, your government, and your laws, your 
property and your authority. All your possessions, 
your lands and houses, your very families and fire- 
sides, all these from that day forth you can no longer 
call your own." 

Jamiary 4, 1873. 








CHRISTIANITY, . . . . . .42 


MONARCHY, . . .... 84 


(KADOSCH), .... . 130 










x Contents. 





PARIS COMMUNE, ...... 265 





BER 20, 1870, . . . 287 


THE recent resignation by the Marquis of Ripon of 
the Grand Mastership, and the consequent accept- 
ance of that office by the Prince of Wales, have 
drawn public attention in this country to the pro- 
ceedings of Freemasonry, and have awakened a not 
unreasonable curiosity touching its constitution and 
aims. Not that the subject stands in need of such 
adventitious and transitory motives in order to win 
for itself a claim on our notice, for, considered merely 
as a fact of contemporaneous history, it merits the 
most serious and most careful inquiry. That a 
society should exist in the midst of us, which has 
already extended its ramifications in all quarters of 
the world, and embraces at this time, as we have 
been told, above seventeen millions of members, 
that it should be compacted in visible unity by virtue 
of a secret oath, binding under the most terrible sanc- 
tions on each and all of its members, that it should 
claim exclusive possession of an esoteric doctrine, 
unknown to the profane, by which the world is even- 
tually to be freed from all its moral, social, and poli- 

xii Introduction. 

tical diseases, and the universal brotherhood of man 
is to be regenerated into light, that it should, while 
professing to tolerate all forms of religion, yet pre- 
serve a sort of theology and a grotesque ritualism 
exclusively its own, that it should exact from all its 
adherents a blind obedience to orders mysteriously 
issued and secretly conveyed, is a phenomenon so 
startling, so pregnant with probable results in the 
future, as to demand the closest examination. 

No apology, therefore, is necessary for presenting 
to the public in an English dress an account of Free- 
masonry which has been recently published in Ger- 
many. The reader will not fail to notice, while 
perusing its pages, that the information contained 
therein is principally obtained from official documents 
of the body, and from the speeches of its more pro- 
minent officials in different parts of Europe. This, of 
course, greatly enhances its value, and gives increased 
weight to the conclusions at which the author has 
arrived. Indeed, it can scarcely now be doubted 
that the covert aims of this remarkable body are 
directed to the ultimate subversion of all altars and 
thrones, and to a complete revolution in the moral 
and social life, as at present established. It is true 
that the main efforts of Freemasonry are directed to 
the extirpation of the Catholic Church, if possible ; 
and, failing this, to the greatest practical diminution 
of her influence over the souls of men, by restricting 
her liberty of action, undermining her supremacy 
over the consciences of her children, and most 

Introduction. xiii 

especially by depriving her of her divinely ap- 
pointed office as schoolmistress of youth. But one 
very sufficient reason for this policy is to be dis- 
covered in the fact that the Catholic Church is the 
mainstay of constituted authority, and that to her 
authority it is, even in non-Catholic states, principally 
owing that the moral laws and social as well as 
political life which were originally the products of the 
Christian faith, still retain their hold on the public 
conscience, and continue to mould and animate 
modern society. Freemasonry, therefore, is clear- 
headed enough to perceive that the Catholic Church 
is the greatest existing hindrance to the success of its 
projects, and that, if once it could remove her out of 
the way, its eventual triumph would only be a ques- 
tion of time. But it does not essay a wrestling- 
match with that Church alone ; Christianity itself, as 
a system of revealed truths, must be uprooted, in 
order that the new gospel may be planted in its 
place, and the supposed dupes of an effete supersti- 
tion, may be transformed into veritable Gnostics into 
children of the new light. 

It is not for one moment to be supposed that all 
the seventeen million members of this secret associa- 
tion are aware of the ultimate issues contemplated 
by the more thoroughly initiated. There is a vast 
majority, doubtless, which lives and dies in those 
inferior grades in which nothing is presented to the 
mind that might cause too rude a shock to. religious 
prejudice, and to a loyalty as yet unwearied. Many, 

xiv Introduction^ 

it may be well imagined, are kept in this state of 
Gnostic infancy, because they are by nature deprived 
of that eagle eye which can bear unflinching the full 
light of the new revelation. For such there is pro- 
vided a disciplina arcani, by which they are hood- 
winked to the end ; and Freemasonry, to these 
apprentices in the Craft, is little else than a friendly 
confederation occupied in offices of mutual help and 
charity. Very much the same may be said of those 
exalted personages who are induced to assume the 
apron. There are honorary degrees astutely pro- 
vided for them, and their knowledge of the esoteric 
teaching is in inverse proportion to their dignity of 
order. They are, nevertheless, eminently useful, for 
they serve at once as pledges of respectability, and 
as decoys for the association to which they are thus 
affiliated. They at once attract others to follow 
in their footsteps by their powerful example, and 
they themselves, as well as others outside, are lulled 
into a false security by the simple fact of their initia- 
tion. It is to be feared that there are some among 
this class who are more or less aware of the dangers 
by which they are environed, and join the Society 
either with the cowardly and fallacious hope of being 
able to direct what they dare not confront, or per- 
haps, in some cases, with the baser motive of even- 
Dually securing themselves u at the expense of their 
country and of the stability of modern society. 

Comparatively small, however, is the number of 
those before whose eyes the veil of symbol and fan- 

Introduction. xv 

tastic rite is raised, and the real object to which they 
have dedicated themselves blindfold is openly re- 
vealed. _ Even these must submit to a long course of 
patient preparation, during which the first principles 
of religion and loyalty are gradually and dexterously 
eradicated, ere they are deemed worthy of admission 
to that grade of Manichean sanctity (Kadosh), which 
supposes the votary to be prepared for unshrinking 
obedience to the commandments of this new gospel of 

But here we are met with a difficulty which must 
be fairly confronted, at least if the present transla- 
tion from the German is to answer the purpose for 
which it is now presented to the English public. It 
is generally supposed amongst us that English Free- 
masonry is totally distinct and different from that 
which has already done so much mischief on the 
Continent, and is preparing yet more gigantic evils 
for a future time. Let it be as evil abroad as its most 
uncompromising enemies have described it, here in 
England, at least, men may say, it is quite innocuous, 
and, however fantastic may be its outer forms, and 
however unnecessarily secret may be its bond of union, 
it is really little else than a charitable institution. 
There is, doubtless, an element of truth in this general 
belief. The English character could not easily be 
shaped to ends such as are contemplated in the 
occult philosophy of the higher grades. It is loyal 
and naturally religious, and would not brook an un- 
veiled conspiracy against the altar and the throne. 

xvi Introduction. 

Moreover it is eminently practical, and could not 
easily be brought to sanction a proclamation of war 
against property and the recognised principles of 
social and political life. Would it then be matter of 
surprise if it should turn out that the number of 
those who have been admitted in our country into 
that thirtieth degree of full enlightenment is very 
small indeed ? It may be that by far the majority 
of English Freemasons do not get beyond the degree 
of mere apprenticeship^ and are utterly unsuspicious 
of the revolutionary and atheistic schemes that 
are being insidiously pushed on to their final issues 
by more knowing associates, while they give the 
prestige of respectability and their collective weight 
to a body that trades upon their ignorance and sim- 
plicity. Nevertheless, after all that may be pleaded 
in favour of the exceptional character commonly 
attributed to English Freemasonry, there is, it must 
be owned, another side of the question which is de- 
serving of the gravest consideration. 

So far as Catholics are concerned, the question 
has been already settled. No Catholic can enroll 
himself in a secret society without incurring excom- 
munication ; and no Freemason can be received into 
the fold of Christ, unless he has previously made up 
his mind to withdraw altogether from such an as- 
sociation. The course of ecclesiastical legislation is 
sufficiently plain, and every true child of the Church 
would be prepared to yield unconditional submission 
to its provisions. But there are many, nevertheless, 

Introduction. xvii 

who, while ready to accept on faith the judgment of 
the Church, are puzzled to discover a sufficient reason 
for such prohibition. It may be that they are per- 
sonally acquainted with members of the Craft whose 
loyalty is undoubted, whose moral and social cha- 
racter are exemplary. The persons in question 
appear, moreover, to be faithful and conscientious 
members of the religious communion to which they 
have attached themselves, and with evident sincerity 
maintain that there is nothing in Freemasonry, so 
far as they knozu, which interferes with a man's duty 
to his God, his king, his country, his family, himself. 
Nay, there have been cases in which, after con- 
version to the Church, such persons have conscien- 
tiously asserted that there was nothing in the prin- 
ciples of Freemasonry, as made known to them, 
which in their judgment militated against the system 
of faith and morals imposed upon them by virtue 
of their new allegiance. What is there to be said in 
answer to such facts ? Is it possible to assign any 
reason, appreciable by the common run of men and 
by those who are not versed in theology, why the 
Church has with unwavering severity condemned 
such associations ? 

That men of lealty, honour, and virtue have en- 
rolled, and do enrol themselves still, among the 
members of this Craft, cannot be denied ; that they 
would not do violence to their conscience by re- 
maining in a body which they knew to proclaim a 
revolt against religion, constituted authority, and the 

xviii Introduction. 

moral law, we have no sufficient reason to doubt ; 
that consequently they are excusable in the sight of 
God, if they are non-Catholics, may be confidently 
believed ; that they may even use their fellowship 
with evil, hidden from their sight, for the more prac- 
tical exercise of a noble philanthropy, few, if any, 
would be loth to acknowledge ; yet it is undeniable, 
notwithstanding, that they are, however uncon- 
sciously, violating one of the most vital principles of 
the natural law by giving their name to a secret con- 
federation. For no man has a right to yield up his 
moral liberty into the hands of an unknown and self- 
constituted authority. It is not permitted to any 
one that he should take an oath in the dark, or un- 
reservedly submit himself to an authority whose 
claims he is unable antecedently to gauge. Each one 
of us is individually responsible for his own actions ; 
nor can such responsibility be transferred without 
sin, save to an authority constituted by God, and 
then only so far as is permitted by an express divine 
sanction. To promise silence with regard to teach- 
ing and a course of action about which we know 
absolutely nothing at the time we make the promise, 
is intrinsically evil. When, moreover, this secrecy is 
enforced by the sanction of an oath the most solemn 
and indissoluble bond by which the freedom of the 
will can be fettered the heinousness of the crime is 
proportionally increased. An example hypotheti- 
cal, if you please will serve to illustrate what one 
would have supposed, save for the facts alluded to 

Introduction. xix 

above, sufficiently plain in itself. Suppose the case 
of a man who, on entering a secret society, pledges 
himself by a fearful oath not to reveal to any one the 
teaching or commands which may afterwards be 
communicated to him. After a time he gets to know 
that he is associated in a widely-spread conspiracy 
against kings, governments, property, and all forms 
of religion as at present constituted. He receives, 
later on, an order to dog the footsteps of a given 
individual, till he can find a safe occasion to assas- 
sinate his victim. What is he to do, if the principle 
of right within him has not already been under- 
mined ? He can take no counsel outside the con- 
clave of conspirators, because he has bound himself 
to secrecy. His liberty of action is fettered, because 
he has submitted to become the slave of an unknown 
oligarchy. His conscience revolts against the crime, 
but how can he escape from its commission ? He 
must either withdraw from the Society, with serious 
inconvenience to himself; or violate his oath and 
abide the certain consequences ; or refuse obedience, 
and incur thereby the terrible punishment which 
irresponsible authority has decreed for such delin- 
quency. He stands in peril of his life if he refuses ; 
poignant remorse and a gradual extinction of the 
moral sense infallibly await him if he should consent. 
No man has a right to reduce himself of his own 
free will to the bare possibility of such a terrible 
alternative. The act is intrinsically immoral, nor . 
can any possible combination of motives or circum- 

xx Introduction. 

stances lessen, much less destroy, its moral turpitude. 
It is true that implicit obedience, the surrender of 
free will, is, according to Catholic teaching, one of 
the evangelical counsels, but not to an unknown and 
self-constituted authority. The superiors whom the 
religious professes to obey are appointed according 
to fixed laws which have received the solemn appro- 
bation of the Church. Neither are there any secrets 
whose disclosure is reserved for after years. There 
are no monita secrcta in any Orders or Congregations 
of regulars which have received the Church's sanc- 
tion ; these are reserved for secret societies. On the 
contrary, the postulant for admission is submitted to 
a long probation, during which it is a duty enforced 
upon him to study all the rules and constitutions of 
the body, and to make himself practically acquainted 
with its life and aims. Nothing is kept back. Then, 
and not till then, is he permitted, should he still wish 
it, to take his vows. But even after his formal ad- 
mission his obedience is not wholly unconditional. 
It is always understood by all, and often expressly 
stated in the rules, that he is in no case bound to 
obey an order which he judges to involve the com- 
mission of sin. Thus ample reservation is made for 
the supremacy of conscience, seeing that the sub- 
mission of the will extends only to actions in them- 
selves either indifferent or good, and introduces those 
who yield it, so far as human weakness and infirmity 
in this its transitory state of trial may permit, to that 
highest degree of liberty, as St Austin defines it im- 



munity from sin. But to bind the will uncondition- 
ally to an unknown oligarchy, unsanctioned by civil 
or ecclesiastical authority, to seal one's tongue for 
ever by a fearful oath with regard to an esoteric 
philosophy to be gradually revealed hereafter, is 
equally a violation of the natural law and of the 
divine commands ; while it inevitably tends to 
weaken, and eventually destroy, the security of 
social, civil, and ecclesiastical institutions. It estab- 
lishes a hidden empire within the empire, a hidden 
family within the family, a hidden sect within all 
religious communions. Such an association may 
strive to caricature the Church's catholicity, but it 
dares not be, like her, as a "city seated on a moun- 
tain which cannot be hid " (St Matt. v. 14). 

There is another point about which Catholics must 
not allow themselves to be deceived. Freemasonry, 
wherever it may have taken up its habitation, and 
however it may be modified by the exigencies of the 
moment or the pressure of public opinion, is the 
avowed enemy of the Catholic Church. It is quite 
possible that here in England this secret confedera- 
tion may have accommodated itself somewhat, for 
the present, to what it would call the prejudices of 
the people. But on this one question it is outspoken 
and unreserved, confident in the sympathies of a vast 
majority. At a meeting of the Provincial Grand 
Lodge of Warwickshire, held under the presidency of 
Lord Leigh, Brother J. C. Parkinson, Grand Deacon 
of the Lodge, and Grand Master of the Provincial 

xxii Introduction. 

Grand Lodge of Middlesex, in responding to the 
toast of the " Rulers of the Craft," said that while he 
regretted the retirement of the Marquis of Ripon, he 
could not share the nai've astonishment of some at 
being told that a Roman Catholic might not continue 
to fill a leading position in the Craft. The fact was, 
that the two systems of Romanism and Masonry were not 
only incompatible, but were radically opposed'' x Again, 
at a meeting of the " Great City " Lodge, held at the 
Cannon Street Terminus Hotel, the present Lord 
Mayor of London, in response to the toast " Success 
to the Great City Lodge," proposed by the same 
ubiquitous Brother Parkinson, let drop, during the 
course of his speech, the following remarks : "The pre- 
sent time was a most eventful one, and not the less for 
the great contest raging between darkness and light. 
Popery and the Pope himself were determined to 
put down freedom and good-will ; but this country 
and the Prince of Wales had determined that light 
(Gnostic ?) should prevail, and that everything that 
was good, and graceful, and beneficial should be put 
forward, and stand before all mankind." Another 
Freemason orator, Brother Hutton, on the same occa- 
sion, surpassing the Lord Mayor himself in the bold 
fervour of his rhetoric, declared " it was well known 
that the liberties of the world were threatened when 
the Ultramontanes were taking counsel together, and 
the broad issue was between the darkness of priest- 
craft and the intelligence and progress of our na- 

1 Manchester Guardian, October 8, 1874. 

Introduction. xxiii 

tion," 1 as duly cared for and nourished, doubtless, by 
Masonic craft. 

It is impossible that Catholics should, after these 
open declarations, complain of any reticence on the 
part of the officials connected with English Free- 
masonry. These latter tell the faithful, as plain as 
men can speak, that Freemasonry is incompatible 
with Catholic belief and practice, that a contest had 
now begun in right earnest between the " darkness " 
of the Church and the "light" of their regenerating 
Craft, and that the Prince of Wales, as Grand 
Master, is determined, in union with his brother 
Masons, to ensure the triumph of the light. Can it 
be credited, after this, that there are Catholics to be 
found simple enough to believe, not that there are 
innocuous and estimable men among the Craft, which 
no one would be inclined to deny, but that English 
Freemasonry is quite distinct from, and independent 
of, Continental Freemasonry in constitution and 
object ? Can they for one moment believe that a 
society, whose c ily aim is the practical exercise of 
charity and mtiiaal philanthropy, would require an 
oath of secrecy, adopt a peculiar ritual, establish 
methods of mutual recognition concealed from the 
profane, all for the mere purpose of organising a 
system of outdoor relief? Is there, or is there not, 
a solidarity between the home and foreign Lodges ? 
Can it be denied that the most advanced and revo- 
lutionary Lodge in the whole Craft originally sprung 

1 The Times, March 22, 1875. 

xxiv Introduction. 

from British soil ? English Freemasonry, indeed, has 
been contented in days gone by to pass for a mere 
benevolent society, for it could find no adversary 
worthy of its energies. But now that the Church is 
daily gaining strength and influence in our land, it 
has thrown the mask aside, and partially, at least, 
reveals its purposes. Catholics have themselves 
alone to blame if they continue to be duped by the 
declarations of mere novices, or by the show of mo- 
deration enforced till now upon the Craft by the tone 
of public thought. 

But the present translation is not intended for 
Catholics only. All those who sincerely profess the 
Christian religion, and accept it as a divine reve- 
lation, are equally bound to inform themselves about 
the constitution and aims of an association which 
threatens the existence of positive religion under 
every form ; while all those who love their country, 
reverence established authority, and realise the para- 
mount influence of family ties in promoting the edu- 
cation, stability, and true happiness of. a people, are 
in like manner bound to examine whether the accu- 
sations which have been made against Freemasonry 
are true, viz., that its endeavours are directed to the 
revolutionising of the first, the subversion of the 
second, and the entire extinction of the third. 

It is quite plain, moreover, that every one who 
believes in the authority of conscience and in the 
existence of a natural law, however he may dis- 
regard the prohibitions of the Papal See, is never- 

Introduction. xxv 

theless morally bound to determine within himself 
whether it is right and lawful for him to become a 
member of this Association before taking the irre- 
vocable step. Is it ever permissible to join a body 
which exacts on admission an oath of secrecy as 
regards its proceedings, plans, aims, teaching ? If 
these are innocent, the oath is useless, and therefore 
wrong; if they are not innocent, the oath is an im- 
moral restraint of liberty, and therefore a graver 
offence against the first principles of right. Further- 
more, there is presumptive evidence in favour of the 
second hypothesis; for it is a characteristic of evil 
that it ever shuns the light : ccecum omne scelus. 
Practices of mere philanthropy and Christian charity 
can only be impeded by the introduction of a secret 
oath, and can, therefore, never supply a plausible 
reason for its imposition. Under such circum- 
stances, no one can advisedly join a secret society 
without violating the plain dictates of his conscience ; 
for to take an oath without a plain necessity is 
intrinsically evil. 

But the evidence contained in the little work which 
is now set before the reader is of such a kind as to 
exclude all reasonable doubt concerning the aims of 
Freemasonry. It is plainly enough an organised 
conspiracy against all_ authority, civil or ecclesi- 
astical, and against the first principles of Christian 
society as at present constituted, even though the 
majority of its members may be kept in convenient 
ignorance of the facts. The political and religious 


xxvi Introduction. 

millennium, which it is striving- with fullest energy 
to introduce, has been partially realised already in 
the French Revolution of 1792, and in the tem- 
porary Communism which spread terror through the 
length and breadth of " Fair France " in more recent 
times. Its influence in this country is now being 
exercised in proportion to the strength and per- 
sistency of the Catholic revival, which is making 
itself more and more felt among us every day we 
live. Freemasonry in England is no longer quies- 
cent, for the times and the condition of things are 
changed. It now stands forth partially unmasked, 
and proclaims an internecine war with the Church of 
God, whenever an opportunity presents itself. Yes ; 
for the moment, it is true, the Catholic Church is the 
one object of its machinations. But why ? Because, 
first of all, it knows too well that its avowed efforts 
chime in with the tone of public opinion in this 
country ; and then, in the second place, because it 
is fully persuaded that if it can but succeed against 
this its most formidable enemy, it will be able to 
make short work of all other communions professing 
themselves Christian. It is too astute not to per- 
ceive that the fate of Christianity is indissolubly 
bound up with the fortunes of the Papal See ; and 
with consummate craft it makes use of the divisions 
of Christendom to uproot, if that were possible, the 
faith and very name of Christ. The principles which 
it is disseminating everywhere under the rose with 
such signal success, are antagonistic to all super- 

Introduction. xxvii 

natural religion under whatever form ; nay, even to 
the primary dictates of natural religion. 

As many may feel inclined to be sceptical about 
the truth of these assertions, and of the dismal reve- 
lations made in the following pages, and as a yet 
greater number may still encourage in themselves 
the fond delusion that English Freemasonry is not 
chargeable with the revolutionary and atheistic inten- 
tions which, as they are willing to allow, animate the 
Continental Lodges, it will not be out of place to set 
the whole matter more clearly before the reader. Of 
course it cannot be expected that direct and formal 
proof of these assertions can be produced in the case 
of a confederation which conceals its inner teaching 
and designs from the public eye by a solemn oath of 
secrecy, imposed on all its members under the most 
fearful sanctions ; but it may be possible to arrive at 
a judgment, practically certain, in another way. 

Suppose, for one moment, that the alleged charges 
against Freemasonry in general, and in consequence 
against English Freemasonry, as forming an integral 
part of, and remaining in communion with, the other 
sections of the Craft, are really true. For the sake of 
the argument let it be assumed that this secret 
brotherhood is bent upon subverting the altar, the 
throne, the family ; that it aims at destroying all autho- 
rity, and at building up upon the ruins of Christian 
civilisation a universal communism from which all 
belief in God and in the fundamental principles of - 
morality is to be rigorouslj/ excluded. The question, 

xxviii Introduction. 

we will suppose, is mooted among the leading spirits 
of the sect as to how England can be best prepared 
for this atheistic millennium as to the safest means 
to be adopted for inducing her eventually to aid in 
its establishment. They know (as every one knows) 
that there is a deep religious sentiment embedded in 
the natural character of the people, that there is also 
a conspicuous respect for law and constituted autho- 
rity ; and, finally, that the spirit of the family, nowhere 
more cherished, has been of long time the salt which 
has preserved it from corruption and dissolution. It 
is a nation more pertinacious in its prejudices than 
consistent in its logic more influenced by its feelings 
than its intellect. Proud of its traditions, suspicious 
of changes, distrustful of theories, eminently sensitive 
in its honour, wedded to home and ties of family, 
the secret directors of " the Craft " would see the un- 
wisdom of revealing to it for the present the veiled 
features of the false prophet. But there is a weak 
point where the enemy perceives a possibility of en- 
trance England is distracted by the conflicting 
claims of a thousand sects. Its Establishment is los- 
ing day by day its claim to be the chosen religion of 
the great majority ; and because of that conservatism 
which is a necessity of its being, does not make full 
public proof of that power which it still retains. The 
communions which have separated from it are jealous 
of its influence and clamorous against its privileges. 
Yet all are united in claiming the unrestricted right 
of private judgment, in denouncing what they term 

Introduction. xxix 

Popery, and in opposing themselves to its reviving 

With such facts to deal with, how would Free- 
masonry prepare its plans of eventual triumph, if its 
aims be such as have been supposed ? It may, of 
course, attack the Catholic Church as openly and as 
vigorously as it pleases, for, in so doing, it is in per- 
fect harmony with the spirit of the times. It may do 
its best also against Ritualism with equal safety, for 
the mind of the nation identifies this latter with the 
former. But further than this it dares not go at pre- 
sent. Open assaults on government, religion, social 
distinctions, rank, military establishments, may do 
very well in other countries, but they will not do 
here. The people are not as yet prepared for them, 
and, were their eyes to be prematurely opened, might 
become troublesome, if not dangerous. All hope, 
therefore, must be in the future ; and for the future 
generation provision must be made. Luckily the 
opportunity presents itself spontaneously. The whole 
country, within this present generation, has been 
agitated on the subject of primary education, and it 
was no sooner made apparent that the public mind 
was turned in that direction, than the matter, of 
course, assumed a prominent place in political pro- 
grammes, and became at once what is called a party 
question. The main hindrance in the way of a final 
adjustment was what has been called the religious 
difficulty. By an arrangement, however, which did 
credit to the eminent statesman who contrived it, the 

xxx Introduction. 

difficulty was fairly met and overcome. It is true 
that the legislative measure in which that arrange- 
ment was included confined religious and moral in- 
struction within comparatively narrow limits, prac- 
tically encouraged the neglect of it, and reduced it to 
the level of a sort of after-dinner entertainment. Yet 
it left the parents of the child free to send it to a 
school whose training was in accord with the dictates 
of their conscience ; while it provided secular schools 
for the benefit of those who might consider that 
religious belief had no legitimate place in the educa- 
tion of their children. Freemasonry, if its designs 
are such as we have supposed, would have gained 
much already from those concessions, for religion has 
been thereby excluded from the schools supported 
by the State, as a recognised and essential part of 
their educational course. But this is as nothing 
compared with what it would require for the eventual 
accomplishment of its designs. It is perspicacious 
enough to perceive that, while Catholic schools would 
continue to receive State support, the provisions of 
the Bill would offer little impediment to a Church 
whose whole education is founded on a definite creed, 
and on the basis of an objective and supernatural 
morality. It is not blind to the fact, moreover, that 
the English Establishment persistently endeavours, 
in spite of its internal disunion, to nourish religious 
ideas and obedience to the natural law among its 
scholars. Under these adverse circumstances, what 
is its best policy of action ? Agitate for a repeal of 

Introduction. xxxi 

the twenty-fifth clause promote with unremitting 
energy the extension of purely secular schools in all 
our principal centres prepare public opinion by de- 
grees for a system of compulsory education then, 
when all is ready, induce the State to recognise 
secular schools alone as answering to its imperial 
demands, and the triumph will be complete. The 
children of the entire population will be driven by 
force of law into schools where they will be, by stern 
necessity, brought up in utter ignorance of God, of 
Christian obedience, of Christian morality. 

It is, indeed, a strange and most unpleasing fact 
that Freemasonry should have been aided in these its 
projects (if such they be, and there can scarcely be a 
doubt that such they are), by the even boisterous co- 
operation of political Dissenters. Strange, of a truth, 
that the spiritual heirs of ancestors who were worthily 
distinguished for their personal love of the Divine 
Redeemer should clamour for the exclusion of the 
very name of Christ and of God, of heaven and hell, 
from schoolrooms subsidised by the State, rather 
than consent that a single child, by means of aid from 
Government, should learn of Christ and duty from 
the lips of a Catholic or Anglican schoolmaster. It 
is idle to assert, considering what the tendencies of 
human nature are, that the influences of the Sunday- 
school, even were its sphere of action enlarged a 
thousand-fold, could supply the need of moral and 
religious instruction. It is yet more idle to pretend 
that parents who are striving from early morn till 

xxxii Introduction. 

night to provide the bare necessaries of life for them- 
selves and families, and return home only for food 
and sleep, could take in hand this all-important duty, 
or hope to succeed if they attempted it. If these 
Nonconformist communions, owing to past remiss- 
ness in providing for the education of the poor chil- 
dren belonging to their several persuasions, find to 
their cost that the English Establishment and the 
Catholic Church come in for the lion's share in the 
distribution of State grants, would it not be nobler 
and more honourable to acknowledge their former 
deficiency, and enter upon a plan of generous rivalry 
with the religious bodies above mentioned, by em- 
ploying the vast funds at their disposal in the not 
least solid, because least ostentatious, effort to spread 
the knowledge of religious and moral truth among 
their own people in accordance with their several 
peculiar tenets, rather than to follow the example of 
Samson, and submit to their own annihilation with 
cheerfulness, provided that Catholic and Ritualist are 
involved in the universal ruin ? Let them be assured 
that the powerful and widely-extended means which 
Freemasonry has gained, and ceaselessly uses, for 
influencing public opinion, have not been as yet 
directed against themselves, because " the Craft " 
knows full well that they will become its easy prey 
when they stand alone in the arena; "it keeps them, 
like an ape, in the corner of its jaw; first mouthed, 
to be last swallowed ; when it needs what you have 
gleaned, it is but squeezing you, and, sponge, you 

Introduction. xxxiii 

shall be dry again." Are you, the Nonconformists of 
England, prepared to pave a way for its victory over 
religion, civil and social order, and the first princi- 
ples of morality ? Are you really conscious of what 
you are preparing for your country and for your 
own co-religionists, while supporting with the weight 
you at present possess a system of what is called 
secular education, from which all mention of God 
and of future reward and punishment, and the sweet 
influences of your Redeemer's love, are rigorously 
banished ? Do you wish to see England given over 
captive to an unfeeling infidelity, and all reverence 
for authority, all filial obedience, all distinctions of 
social grade, the pure influences of home, the recogni- 
tion of a moral law, universally cast into the limbo of 
obsolete prejudices and so-called mediaeval supersti- 
tions ? Yet, in the actual state of things, no more 
effectual aid could be given to such detestable designs 
than that which you offer by the policy you are pur- 
suing in the vital question of national education. 

No Catholic would feel disposed to accuse even 
those Nonconformists who have adopted this un- 
happy policy of a complicity with such detestable 
designs ; and it would be yet more unjustifiable to 
lay it to the charge of the whole body of Dissenters, 
seeing that they are by no means unanimous upon 
the point in question. Moreover, their general pro- 
fessions of peculiar devotion to the world's Divine 
Redeemer, the life of unworldliness and piety which 
they advocate and strive to maintain according 

xxxiv Introduction. 

to the light that is in them, their system of home 
training, which, till recently at all events, rather dis- 
couraged secular learning than otherwise, on the 
ground that it was prejudicial to the principles of 
vital religion, would secure them from so hasty a 
judgment. It was for this reason that, at the outset 
of the present digression, distinct mention was made 
of political Dissenters. Nevertheless, repeated facts 
have unhappily conspired to prove that the policy 
referred to is more generally adopted by the mem- 
bers of these bodies than their religious professions 
would have led us to anticipate. Can it be that here 
too in England, as in Germany and Switzerland, the 
Protestant sects are yielding up one by one the 
Christian tenets which they at first retained to the 
imperious demands of popular indifferentism and 
hatred of dogmatic truth ? 

But, to return to the main subject in hand, let us 
resume the hypothesis already made. If it be true, 
Freemasonry in this country, as elsewhere, is bent 
upon the subversion, not of the altar only, but of the 
throne, of distinctions of rank, and generally of all 
civil authority. It knows that it has undertaken a 
difficult task ; for the English are naturally a loyal 
people, cling to traditions of the past, and have an 
instinctive reverence for the authority of law. How, 
under these circumstances, would it set about the 
work which it has proposed to itself, supposing it to 
be endowed with that astuteness for which its ac- 
cusers give it credit ? It would obviously take first 

Introduction. xxxv 

of all to mining and sapping 1 , far too wise to venture 
at once on an open assault. And what, it may be 
asked, would be the safest method of conducting 
this insidious strategy ? The easiest step to begin 
with would be to take advantage of the popular feel- 
ing in favour of what is called the liberty of the 
press, and subject every action of government, every 
judgment of the courts of law, every principle of 
religion, ethics, philosophy, to an indiscriminate 
criticism, scattered broadcast through the length and 
breadth of the land. And we may imagine that the 
secret orders of " the Craft " would be couched in such 
terms as these : Habituate the unlearned to sit in 
judgment on the learned, the ruled to question the 
acts of their rulers, the hands to arraign the heads, 
train the people, uneducated and proportionally im- 
pulsive, to claim to themselves the right of forming, 
each one for himself, peremptory opinions upon every 
subject, even upon questions whose perplexity appal 
the wisest and most experienced, accustom them 
to put themselves on a fancied mental equality with 
statesmen, diplomatists, legislators, judges, generals, 
bishops, magistrates, doctors, lawyers, help them 
along this road of upstart folly by abundant use of 
ridicule, of sneers, contemptuous depreciation, dressed 
up in glittering and nervous style, directed against 
those who stand at the helm of government, or are 
found in authority of place and dignity. Much will 
have been gained ; because modesty and self-know- 
ledge will be thus expelled, in order to make way for 

xxxvi Introduction. 

a spirit of self-sufficiency and ignorant imperiousness 
of thought and will. After this, proceed to inoculate 
the masses with the idea that they are the fountain 
of all authority, and that the elected or hereditary 
legislators of the country are the mere creatures of 
their will and exponents of their wisdom. They will 
soon learn to despise quality, and value quantity ; to 
assume as a first principle that wisdom must yield to 
numbers, right to might. By these means you will 
have well prepared the soil. Now set on foot an agi- 
tation for universal suffrage and vote by ballot, 
claim a place for unlearned labour in the Senate of 
the nation, inculcate the fatal notion that the task 
of legislation is not an onerous and responsible duty, 
demanding from those who undertake it exceptional 
qualifications, but an enviable privilege, easy and 
open to all, even the least informed, the fitting toy of 
popular caprice, awaken a general prejudice against 
old forms, pageants, guilds, civic institutions, which, 
even when deprived of their original meaning, have 
nevertheless so powerful an influence in associating 
the feelings and imagination of a people with the 
traditions of a glorious past, modernise those 
which, by reason of their acknowledged value, you 
dare not overthrow, throw contempt and ridicule 
on all forms of religious belief that have strength in 
them enough to vindicate God's presence in the 
world, put all the weights of wit, of sceptical criti- 
cism, of taking, epigrammatic style, of poetry, fiction, 
periodical literature, in the scale of worldliness, ma- 

Introduction. xxxvii 

terialism, and a loose morality, holding, moreover, 
an uneven balance, make your way with ever in- 
creasing numbers into the staff of journalists, and 
cease not to inoculate the public with infidel conceits 
and emasculated ethics, borrowed from those super- 
ficial sophists whose reputation it has been your 
business to create, the people will soon be made 
ready for the manifestation of the light. One great 
difficulty, it is true, awaits us yet, and it must be 
overcome by gradual and stealthy action. It arises 
from those influences of home, that spirit of the 
family, which have hitherto preserved England from 
the contagion of a revolutionary earthquake. One 
important advance has been made towards its de- 
struction. The foundation of social life has been 
already shaken by the recent law which has legalised 
divorce, and given to the civil authority a power of 
putting asunder those whom God has indissolubly 
joined together. Follow up this advantage by an 
agitation for women's rights, allure them to the 
platform and committee-room, while you seduce 
them from the nursery, rob them of the needle, and 
substitute the lancet or the pestle, strip them of 
that retiring modesty and refinement of feeling which 
make them a magnet of attraction round the family 
hearth, and transform them into boisterous men in 
all but the outward dress, and it will not be long 
before this last hindrance will be effectually re- 

Meanwhile excite, encourage every conflict of 

xxxviii Introduction. 

labour with capital, propagate trade unions, assume 
the direction of them wherever you can, unite them 
in a general confederation, and practically affiliate 
them to the Craft. Miss no opportunity that may 
arise of bringing into contempt, and exciting popular 
indignation against, the authority of judge and magi- 
strate. Lastly, never lose sight of the principle that 
the military forces are inimical to the success of the 
Masonic millennium. Direct public opinion, there- 
fore, in favour of retrenchment, push on every mea- 
sure tending to extinguish that esprit de corps which 
makes the English army and navy so formidable alike 
to external and internal enemies, and use every effort 
to bring the profession of arms into disrepute among 
the humbler classes of society. Everything is con- 
spiring to crown our efforts, brothers of the Craft, 
with final success. Yet a little, and the time will 
have arrived for the revelation and practical realisa- 
tion of our great Gnostic secret ; and we shall see 
with our eyes the erection of our altar to the un- 
known on the ruins of an effete Christianity ; while 
from out the sepulchre of buried kings, of buried 
governments, of a buried civilisation, shall arise the 
Phoenix of one undivided Republic ; one universal 
Brotherhood, with the apron, mallet, triangle, and 
two mystic pillars, established for ever as the world's 
sole regalia. 

It were here well, perhaps, to pause and examine 
into the present success of the designs which we 
have hypothetically attributed to the Masonic body. 

Introduction. xxxix 

There is a recent fact in our contemporaneous his- 
tory which certainly merits the attention it has at- 
tracted. The son of a Wapping butcher undertook 
to personate the heir, supposed to have been drowned 
years ago, of an old English baronetcy. Two trials, 
each of an unprecedented duration, resulted in the 
conviction of the impostor, and his condemnation to 
an imprisonment of fourteen years. It would be in- 
teresting, and probably instructive, to know (if the 
facts could be thoroughly ascertained) by what 
means, and through whose active intervention, the 
funds were collected that were necessary to meet 
such gigantic expenses ; but this is not the most 
significative point in this disreputable romance of 
real life. During the trial an extraordinary sym- 
pathy was enlisted in favour of Orton among the 
roughs of London. The fact might, perhaps, have 
received a probable explanation, deducible from the 
particular circumstances of the case, if it had not 
been elucidated by subsequent events. No sooner 
had sentence been pronounced, than the principal 
advocate of the prisoner commenced an agitation in 
favour of his release. Despite the exalted character 
and legal ability of all the judges connected with 
both trials, despite the unanimous verdict of art in- 
telligent jury, chosen, as Mr Bright pointed out, from 
the middle classes, despite even of the decided judg- 
ment of the English press, alike metropolitan and 
provincial, which, with consentient voice, denounced 
the agitation and its originator, the movement 

xl Introduction. 

gathered strength. It availed to carry the agitator, 
albeit just branded with the severest penalties which 
the legal profession could inflict on one of its mem- 
bers, and with an unusual token of royal displeasure, 
triumphantly into the Senate of the nation. The 
agitation spread in every quarter. Petitions were 
sent from different provincial towns, one signed by 
11,000 persons, another by 14,000, requesting the 
disbarred member for Stoke to convene meetings in 
the several localities. A public demonstration had 
been previously arranged in London, and, according 
to the most moderate calculations, thirty or forty 
thousand persons responded to the summons. Now 
it is sufficiently notorious that the spontaneous ebul- 
litions of a mob are not conspicuous for their or- 
ganisation. One is curious, therefore, to know who 
prepared the petitions, marshalled the rank and file, 
gathered the workmen round the table, and put pen 
and ink in their hands after inducing them to give 
their names ; and who they were, too, that conducted 
with such success the election at Stoke, and mean- 
while created the extensive circulation of The Eng- 

However this may be, the facts of this humiliating 
drama are pregnant with warning. Dr Kenealy 
might have been somewhat hyperbolical in threaten- 
ing us with an immediate revolution, and have justi- 
fied those safe sneers at his expense which delighted 
a crowded House of Commons ; but that he was not 
wide of the mark when he described us as walking 

Introduction. xli 

gaily on the crust of an active volcano, is sufficiently 
plain from the commentaries which the leading jour- 
nals in London have made on the proceedings. The 
Times, for instance, remarks, in a leading article to 
be found in its issue of April 26, 1875 : 

" If the member for Stoke has completely settled the question, 
as it affects his client and all the parties concerned in the trial, 
he has also thrown not a little light on another matter of some 
practical importance. We must give him credit for describing 
what is quite within his knowledge, and what he must have 
special facilities for observing and estimating, when he intro- 
duces us to the majesty of the people, terribly in earnest, and 
not to be put off by any delays or evasions of justice. No 
doubt his own constituency must be the impersonation of some 
such majesty as he describes. That there are a good many 
places like Stoke-upon-Trent, and that everywhere there has 
been found, or could be raised, an enthusiasm for the hero of a 
very remarkable drama, is boasted by Dr Kenealy, and admitted 
by those who reply to him. It is, then, a melancholy fact, and 
one which Dr Kenealy has helped to bring out in striking relief 
and distinct form, that a very considerable, and in some places 
a preponderating part of the electoral body, is earnestly and pas- , 
sionately given to a belief and a line of action which th? House 
of Commons, in the most solemn and decisive manner, unani- 
mously pronounces foolish, worthless, and mischievous. The 
present utter failure of the last attempt to vindicate the Claimant 
reacts upon all who still believe in him, or who still profess to 
believe in him. // warns us that there is in this sensible, sober, 
and calculating England, a stratum of society about as unaccount- 
able and as little to be depended on as a quicksand or a quag- 
mire. There is no saying what it may be terribly in earnest about 
to-morrow ; and when we do see it terribly in earnest, there is no 
knowing whether it is terribly in earnest with good reason or 
for none at all, just some nonsense of its own imagination or 
some object of the grossest credulity. This is a sad conchision to 
come to. We wish to believe in popular earnestness, and to 


xlii Introduction. 

recognise in solemnity of tone, gravity of demeanour ; and com- 
bined action, the natural voiichers for truth, reality, and sense. 
But if we are to believe both Dr Kenealy and the House of Com- 
mons, the majesty of the people is terribly in earnest for a 
creature of its imagination, or, still worse, of its own corrupt 
and dishonest will." 

These statements are manly and outspoken : and 
they convey a warning which is not given a moment 
too soon. The Spectator for April 24, 1875, contains 
an article entitled, " The Orton-Kenealy Craze Pes- 
simist View!' in which are to be found the following 
grave and pregnant observations : 

" The alarming side of this agitation, however, has yet to be 
represented. / cannot admit that, even as regards the moral side 
of it, it is without menace. No doubt the public mind of Eng- 
land has always been exceedingly susceptible to religious panic, 
and worse things have been done under the spell of that panic 
than under any other influence. But the danger of spasmodic 
waves of popular passion, under the spell of religious feeling, is 
one danger, and the danger of gross moral perversions of popular 
judgment, under no such spell, quite another. We can appeal 
from Philip drunk to Philip sober in the one case ; but if Philip 
sober is as bad as Philip drunk, then there is no such appeal 
possible. What has induced the people, without any spell of 
self-interest or passion in them, suddenly to reject the judgment 
of English judges as utterly untrustworthy, and to take up the 
cause of a man who, whether on his own or Dr Kenealy's view 
of him, is not a witness to be believed on his oath? .... 
There has been not a little evidence of a great advance in the 
popularity of Orton as his asserted or admitted rascalities came 
out. So far from any disgust being felt at him for his assertion, 
or rather fabrication, of the contents of the sealed packet, his 
popularity definitely increased from the moment that that per- 
jury was committed Now, is there a more dangerous 

form of popular sentiment than this delight in a ruffian's risks, 
and hopes, and excitements, in which there is not any trace of 

Introduction. xliii 

what is called ( poetical justice'? What would such a senti- 
ment, if further developed, tend to produce ? Would it not 
tend to produce discontent with plodding industry, an impatience 
for unwholesome audacities of one sort or another, a leniency 
towards all grandiose forms of crime, and contempt only for the 
squalid kind, in short, an attitude of mind which excuses all 
that is wicked, if it be also interesting to the morbid imagina- 
tion of persons impatient of drudgery, and which judges crime 
seriously only when it is on a petty scale, and therefore dull ? 
And what temper would strike deeper at the root of English 
character than that ? . . . . The more definitely we refer the 
delusion to a deliberate error of popiilar judgment, the more 
likely it seems that that error will spread itself in ever-widening 
circles, and result in breaking down all the buttresses against 
popular caprice / . . . . And what can that end in, except a 
growing estrangement between the people and honest political 
intelligence, and the lapse of politics into hands which will make 
political struggle a coarse and repulsive affair, from which all 
pure, to say nothing of fastidious, minds will shrink ? . . . . 
Everywhere there are signs that the respect for great national 
institutions, for central as distinguished from local ideas, is 
diminishing, and that minute local notoriety has far more 
influence in rendering, for instance, a candidate for Parliament 
popular, than a great national fame. Everywhere the self-suffi- 
ciency of popular opinion is increasing, and the sources of poli- 
tical favour and disfavour are rapidly becoming pettier and 
pettier. Everywhere the difficulty of organising' opinion is 
growing, the residuum, aided by the ballot, realising more and 
more clearly that there is no trut responsibility for political 
opinion at all, and that an arbitrary INCLINATION to accord 
support is at least no worse, if not a better, excuse for determin- 
ing a secret vote, than a reason for thinking that that support 
will result in public benefit. A II the signs of the times go to show 
that the people believe less and less that they have anything to 
learnfrom their political leaders, and indeed hold that those leaders 
are much rather their own instruments than their sagacioiis 

and respected advisers Look at it which way you will, 

it seems to promise for England a period of mean and capricious 

xliv Introduction. 

politics, in which the least scrupulous men will come to the top, 
and the most scri^doiis and most eminent will be cowed and 
silenced, in which either the House of Commons will lose control 
of the wild whims oj 'the people ', or the wild whims of the people 
will gain control of the Hoiise of Commons ; and which of these 
alternatives is the worst , it is hard to say." 

The importance of the subject-matter offers an 
amply sufficient excuse for the length to which these 
quotations have been carried. These are startling 
facts, which are set before the reader by a paper, 
justly holding the foremost place among the weekly 
journals by reason of its talents, candour, and emi- 
nently polished as well as thoughtful articles. And 
here we have the volcano over whose thinly-crusted 
crater we can afford to dance and sing so merrily. 

Well, then, if Freemasonry in England be the same 
in principle as it is confessed to be abroad, if its aims 
and designs be such as we have hypothetically as- 
sumed them to be, what could have been a greater 
g'odsend for the brothers of "the Craft" than this 
Orton-Kenealy drama ? A Catholic baronet, of 
ancient lineage, is to be ousted of his property and 
title, and a Protestant butcher to be set up in his 
place. The legal institutions of the country, nay, the 
very House of Commons itself, are to be confronted 
with the angry denunciations and threats of the irri- 
tated masses. The Queen, too, and her Government 
can be reached by the movement ; for a barrister, just 
deprived of his silk gown by royal authority, shall be 
returned to Parliament by a majority that will make 
the election the greatest practical insult offered at 

Introduction. xlv 

once to constituted authority, to the national senate, 
to the majesty of the law, and to the morally unani- 
mous verdict of educated society. Surely, if Free- 
masonry had such designs as are attributed to it, it 
could well afford to collect money, to send secret 
agents, to organise action for the purpose of strength- 
ening an agitation so nearly affecting its own interests. 

It would, of course, be folly to maintain that this 
or the other political movements which have been 
already referred to could have been produced solely 
by Masonic action. The same political sagacity which 
initiates a popular agitation can take adroit advan- 
tage of a temporary public sentiment, or a temporary 
dissatisfaction, to guide and shape both towards the 
promotion of its own hidden purposes. What is cer- 
tain is this : that if English Freemasonry should have 
designs upon this and upon all other nations such as 
our hypothesis assigns to it, it has done its work with 
remarkable success during the last thirty years. 

But, after all, is the hypothesis reasonable ? Surely 
there must be some foundation for the belief, so widely 
spread and so persistent, that English Freemasonry 
is a society altogether distinct from, and independent 
of, the Continental Lodges. Besides, is it possible that 
eminent personages including kings, princes of the 
blood royal, distinguished statesmen, diplomatists, 
men of high position and still higher character should 
remain in a body whose professed object it is to over- 
throw the altar and to trample under foot all the 
crowns of Europe ? 

xlvi Introduction. 

It is necessary to confront these arguments openly 
and plainly. 

Is, then, English Freemasonry entirely disconnected 
with the Continental Lodges ? Is it to be supposed 
that the Daily Telegraph, which is generally understood 
to represent more than any other paper the Masonic 
interests, would be well informed upon the point ? 
Now, a leading article of April 28, 1875 which, judg- 
ing from internal evidence, has been penned by a 
brother of " the Craft " supplies us with the required 
information : 

" While the Craft," observes the writer in question, " con- 
tend that its rites and ceremonies date from the time when 
Solomon's Temple was first designed, others, apparently with- 
out data of any sort, have declared that it is an English society 
of some two hundred years' standing, founded much in the 
same fashion as were other secret conclaves, outlasting them only 
because its tenets were purer, and its objects nobler. Against 
this latter supposition there are, however, the facts that Masonry 
is to be found wherever human beings dwell, and that the 
Persian suite of the Shah found in German Lodges a congenial 
home, albeit that their tribes had not had Masonic communica- 
tion with the Western nations for well-nigh seven hundred 
years. That Masons towards the close of the last century were 
somewhat divided is generally admitted ; and that they were 
united under the leadership of the Duke of Sussex, who from 
that time forward till the day of his death ruled over the Craft, 
without fear of a rival, is also conceded. Be the history of this 
extraordinary Association, however, what it may, one thing is 
certain : its influence spreads all over the globe. The Emperor 
of Germany boasts the title of Grand Protector in the Father- 
land ; King Victor Emanuel, as Grand Master of Italy, bears 
sway in the Southern Peninsula ; Denmark, Sweden, and Nor- 
way have monarchs for their Craft chieftains ; Portugal and 
Spain, despite their allegiance to the Pontiff, boast fifty-six 

Introduction. xl v ii 

Lodges ; in the Netherlands, the heir to the throne sways the 
baton of command ; four hundred Lodges own the sovereignty 
of the Grand Orient of France ; the Prime Minister of Brazil is 
Master of his Masonic countrymen in the Argentine Republic, 
Hayti, San Domingo, Mexico, Uruguay, Venezuela, and Peru. 
The most notable of politicians are the best known of Crafts- 
men. Canada and the United States are proud of powerful 
organisations and magnificent temples ; in Greece, the ' Children 
of Leonidas ' hold monthly congratulation at Syra ; Masons 
work amid the ruins of the Piraeus, a Lodge assembles in Athens; 
and Patras, Corfu, and Chalcis help to swell the total of the 
Grand Orient of Hellas. Even Turkey contains thousands of 
brethren; India can tell of Lodges by the hundred; Australia and 
the South Pacific find symbols for the expression of fraternal 
feeling in the compass and square ; and African tribes, with 
wandering Arabs, claim the right to belong to this singular 

Singular brotherhood indeed, of good sooth ! 
"Why have the Gentiles raged, and the people 
devised vain things ? The kings of the earth stood 
up, and the princes met together, against the Lord, 
and against His Christ. Let us break their bonds 
asunder, and let us cast away their yoke from us " 
(Ps. ii. 2, 3). 

Making all due allowance for the tall talk of an 
enthusiastic Craftsman, conspicuous throughout the 
whole of this remarkable paragraph, two incontestable 
facts remain ; to wit, the universal diffusion of this 
dangerous and baneful confederation in all quarters 
of the globe, and the unity and intercommunion of 
all its constituent sections, however locally or nation- 
ally distinct. 

But there is little need of appealing to the autho- 
rity of an anonymous writer, however friendly, for the 

xlviii Introduction. 

same fact is incontestably proved by the public pro- 
ceedings that took place at the installation of his 
Royal Highness the Prince of Wales as Grand 
Master of English Freemasons. On that occasion 
deputations were sent not only from the Scotch and 
Irish Lodges, but also from that of Sweden ; while the 
Grand Lodge of Italy sent its congratulatory address 
through the well-known Brother J. C. Parkinson, and 
" the Grand Orient Lodge of France sent a letter of 
congratulation to his Royal Highness, as they had 
done to his predecessors in office, the Earl of Zetland 
and the Marquis of Ripon." (The Times, April 29, 
1875.) The Italian address is of such grave signifi- 
cancy as to justify us in giving it in its integrity to 
our readers. The document is headed by the follow- 
ing selections from the alphabet, A.G.D.G.A.D.U., 
and opens with the following dedication, exactly copied 
from the same number of the Times. It is worth 
notice that those who authorised the publication of 
the address in that journal thought fit to conceal this 
introductory portion by leaving it in the original 
Italian. The accompanying translation will suggest 
a sufficient motive for a proceeding so unusual : 

" Massoneria Universale. Communione Italiana." 

(Universal Freemasonry. Italian Communion.} 

" Liberia, Fratellanza, Uguaglianza." 

(Liberty, Fraternity, Equality.} The reader will probably 
remember these watchwords in their connection with some 
remarkable epochs in French history. 

" Grande Oriente della Massoneria in Italia e nelle Colonie 

(Grand Orient of Masonry in Italy and in the Italian 

Introduction. xlix 

The rest of the letter from these brothers of Maz- 
zini is given as follows : 

" To His Royal Highness the Prince of Wales, Grand Master 
of the Grand Lodge of England. 

" May it please your Royal Highness to permit the Grand 
Master of the Grand Orient of Italy to unite the heartfelt ap- 
plause of all our Italian brethren to that of our beloved brethren 
in England, who hail the elevation of their puissant Grand 
Master as one of the most auspicious and most memorable 
events of universal Masonry. 

" By this event English Masonry, which has already deserved 
so well of universal humanity, will acquire ever fresh titles to 
the gratitude and admiration of the whole civilised world. 

" Italian Masonry, therefore, rejoices at this new lustre shed 
upon our world-wide institution, and sincerely prays that be- 
tween the two Masonic communities may be drawn ever more 
closely those fraternal ties which, through want of that official 
recognition which we venture to hope will soon be effected, 
have always bound us to our English brethren, whose profound 
intelligence and unwearying activity we constantly appreciate 
and seek to follow. 

" Accept, then, Royal Highness, with all great wishes for your 
continued long life and prosperity, the expression of our pro- 
found homage and fraternal affection" 

This letter, while it alludes to a present absence of 
official recognition by the English Freemasons of the 
Grand Orient of Italy, and prays that it may be 
granted, clearly establishes the fact that "the Brother- 
hood " is substantially one in all lands. It may be 
that the Italian Grand Lodge has not been officially 
recognised by the English Masons, because their 
Italian brothers have been imprudently premature in 
the revelation of the aims and action of the body, and 
because those ominous words, Liberty, Fraternity^ 

1 Introduction. 

Equality, have still a somewhat ugly sound in this 

Another significant fact, which adds to the weight 
of proof already given, is the appointment by " the 
Most Worshipful the Grand Master," after his instal- 
lation, of Brother Wendt to be Grand Secretary for 
German correspondence. 

The first objection proposed above has been, it 
may be presumed, sufficiently answered. There can 
be no reasonable doubt that there is a more or less 
complete solidarity between the English and Contin- 
ental Lodges, and a community of aim which directs 
the action of the Craft in every quarter of the globe. 

The next objection which has been made to the 
indentification of English Freemasonry with those 
fearful tenets, and yet .more fearful conspiracy of 
action, that are detailed in the work now placed 
before the reader, is derived from the roll of names, 
partly illustrious by position, and partly distinguished 
by high public and private worth, which is to be 
found in the archives of this Society. How is it pos- 
sible that emperors, kings, and princes would perse- 
vere in lending the sanction of their name to a body, 
one of whose acknowledged objects it is to overthrow 
every throne in Europe, and extirpate all social dis- 
tinctions throughout the world ? 

To begin with this last dilemma : It can hardly 
be denied that there have been emperors and kings 
who have joined " the Craft," from the disheartening 
conviction that its power was too firmly established 

Introduction. li 

to be openly confronted by authority of established 
government ; and they consequently assumed the 
apron with the delusive hope of being able to direct 
what they were unable to destroy. Others there may 
have been who, keenly alive to their own selfish 
interests, have tamely consented to cut off the entail, 
so to say, provided they could secure to themselves a 
life-interest in the regal power. But making every 
allowance for such cases as these, there still will 
remain a certain number of royal names, which 
cannot be included in either category. These, how- 
ever, will take their place among the list of exalted 
and worthy personages who lend the authority of 
their name to this Association. 

What is to be said in explanation of this fact ? 
The reply is obvious : They have been deceived, and 
continue in the dark. It is thoroughly understood 
among the secret heads and chief agents of the body, 
that such brethren would not remain a single day in 
union with such a league if they were aware of its 
ultimate designs ; so they have established for their 
convenience special degrees of honour and offices of 
seeming authority, where they may attract the un- 
initiated by the authority of their high character and 
exalted position, without enfeebling the secret action 
of " the Craft " by the demurrers of an over-scrupulous 
morality. The great universities of this realm are 
wont to confer on distinguished generals, authors, 
and other celebrities, the honorary degree of Doctor 
of Civil Law; but it is not commonly supposed that 

Hi Introduction. 

those who are selected for such a distinction have 
any deep knowledge of this particular branch of juris- 
prudence. If any one were anxious to obtain accu- 
rate information about English Freemasonry, and 
had received the requisite permission (as we will sup- 
pose) to get behind the veil, he would be more likely 
to gain his end by consulting, say, Brother Parkinson, 
than by submitting the Prince of Wales or the Earl 
of Carnarvon to his interrogatories. If any one 
should doubt the probability of this explanation, let 
him read the facts connected with Frederick, Prince 
of Orange, as given p. 60. 

It still, however, remains to be explained how Eng- 
lishmen in general should retain so strong a convic- 
tion that Freemasonry, in this country at least, is a 
harmless, nay, what is more, a useful and beneficent 
institution. That such an idea is generally enter- 
tained cannot be doubted. Thus, for instance, an 
article appeared in the Times (April 29, 1875), on the 
subject of the recent installation of the new Grand 
Master, in which the writer, in a tone of thinly-veiled 
contempt, gives expression to the judgment of popu- 
lar opinion in the following terms : 

" The installation of the Prince of Wales as Grand Master of 
the Freemasons was an impressive, and, in some respects, an in- 
structive ceremonial. Theoretically, no one knows what Free- 
masons are, or what are their ceremonies and principles ; but 
in practice we all know that they are very fair representatives 
of Englishmen in general, and that their only peculiarity is to 
discharge certain praiseworthy duties of humanity in a more 
picturesque and expensive manner than is thought necessary by 
other people. We would not for a moment disparage the value 

Introduction. liii 

of the ' Craft.' There is a singular passion in human nature 
for anything in the form of order, association, and discipline. 
Nothing of this sort can be too much for him, and in his enjoy- 
ment of the society of his fellows and of their common cere- 
monial, he is quite unconscious of the appearance he may pre- 
sent to the eyes of critical outsiders. Grown-up men, however 
grave, are still as happy as children in enacting some imagi- 
nary play, and, in one form or another, they insist on having 
it. . . . Ten thousand Englishmen wore their Masonic clothing 
and performed their Masonic mysteries with unprecedented 
effect. // was a properly innocent enjoyment, and it is pleasant 
to see that so many men can thus find genuine enjoyment in be- 
coming very young again. 

" But all this display seems to be the dress in which some of the 
best impulses of good-fellowship and charity are clothed, and as 
the new Grand Master yesterday said, so long as the ' great and 
ancient Order' confine themselves to those objects, they will 
flourish. ' Loyalty and charity ''are their watchwords, and so 
long as these characteristics are maintained, they will be a use- 
ful, as well as an agreeable, Brotherhood." 

This is somewhat tall writing, and, perhaps, suffi- 
ciently smart, but it can scarcely be pronounced 
philosophical. It is quite true that the play-element 
is an important constitution of our common nature ; 
nor is it the wisest of things to aim at its suppres- 
sion. It will be also easily granted that men ordin- 
arily are attracted thereby to shows and pageants, 
more especially those in which themselves are engaged 
to take their part. But that kings, emperors, princes, 
eminent statesmen, diplomatists, fierce earnest dema- 
gogues, should seriously and unintermittingly lend 
themselves to the world-wide propagation of a show, 
that Lodges should be established in every corner of 
the habitable globe, and seventeen millions of reason- 

liv Introduction. 

able human beings should be united in one vast 
confederation, with hidden signs and passwords, 
sedulously concealed from the uninitiated, for the 
purpose of occasionally wearing queer garments and 
gay ribbons, that distinguished members of the two 
political parties in our English Houses of Legislature 
should consider it consistent with their public posi- 
tion to be acknowledged partners in such a childish 
farce, 1 that all the bewildering diversity of offices 
and grades, which have been recently exposed to the 
public gaze, should be accepted by an Earl of Car- 
narvon, a Mazzini, a Louis Blanc, a Bismarck, as so 
many marionettes devised for the entertainment of 
playgoers, that a secret oath of the most fearful 
kind should be imposed upon the innocent per- 
formers of these tableaux vivants, for the mere pur- 
pose of enabling them to practise in concert the 
ordinary duties of " Charity and Loyalty," is an 
assumption which one would hesitate to adopt, even 
on the authority of the Times. 

However, though common sense would teach us 
to reject an hypothesis so baseless and untenable, 
it must be owned that the judgment of many wise 
and impartial men, no less than the persistence of a 
widely-spread opinion in the same direction, give 
colour to the assertion that Freemasonry in England 

1 " In the appointment of grand officers, it is now no secret that the 
City of London will have special honour, and it is believed that mem- 
bers of both political parties will be decorated with ' the purple ' of 
Grand Lodges, not by reason of their position in the political world, 
but as distinguished Freemasons." (The Times, April 27, 1875.) 

Introduction, Iv 

has been greatly modified by the sobriety, loyal dis- 
position, and practical solidity of our national char- 
acter. We would fain hope that this may be the 
case; and it is only an act of justice to call attention 
to the fact, that the assertion receives some confir- 
mation from the circumstance, alluded to in the 
Italian address of congratulation to the new Grand 
Master, of there being no official relations at present 
between the Grand Lodges of England and Italy. 

Let us suppose, then, for the sake of argument, 
that it is true. Believe, if it so pleases you, that 
the Masonic " Craft " is, as actually constituted in 
this country, an innocent, nay, praiseworthy society, 
occupying itself only with the works of unostenta- 
tious charity. Even so ; is the danger overpast ? Is 
there any security that this formidable confederation 
may not become, when popular agitation and internal 
dissensions shall arise, what it has shown itself to be 
in other countries while they were passing through 
a like crisis ? Can you trust the fortunes of your 
country and the safety of your families to men, how- 
ever honourable and high-minded they may be, who 
have committed themselves to the guidance of an 
authority unknown to themselves, who are con- 
federated under the most fearful sanctions of a secret 
oath, and who are compelled to an inexorable silence, 
even though tenets should be revealed and orders 
transmitted from which their innermost soul recoils 
with unutterable loathing ? Sick at heart, driven 
half-mad at the revelation of the hideous secret, they 

Ivi Introduction. 

dare not go back ; and, oppressed with a deadening 
despair, they are forced to connive at deeds which 
they utterly abhor. 

These are not mere dreams. They are based on 
the evidence of stubborn facts. Read the Masonic 
oath, as it is given in the Irish Ecclesiastical Record 
for April 1875. Here it is : 

" / swear, in the name of the Supreme Architect of all worlds, 
never to reveal the secrets, the signs, the grips, the passwords, 
the doctrines, or the customs of the Freemasons ; and to preserve 
with respect to them an eternal silence. I promise and swear to 
God never to betray any of them either by writing, by word, or 
gesture; never to cause them to be written, lithographed, or 
printed ; never to make public anything of that which has now 
been confided to me, or of that which shall be confided to me in 
the future. I pledge myself to this, and submit myself to the 
following penalties if I fail in keeping my word. They may 
burn my lips with a red-hot iron, they may cut off my hand, they 
may pluck out my tongue, they may cut my throat, they may 
hang up my dead body in a Lodge till the admission of a new 
brother, as a scourge for my faithlessness, and as a terrible 
warning to others. Then they may burn it, and cast its ashes 
to the winds, to the end that there may not remain a single 
trace of the memory of my treason. So help me God, and His 
Holy Gospel. Amen'' 

If this be a true record, and the respectability of 
the authority which gives it is a sufficient voucher 
for its truth, how can any one delude himself with 
the idea that men bound to secrecy by such an oath 
can prove other than conspirators against public 
security ? It is no answer to produce the names of 
eminent and virtuous friends who are enrolled among 
them, and to rely on their testimony to the harm- 

Introduction. Ivii 

lessness of the " Craft." We firmly believe that by 
far the greater number are in utter ignorance of the 
secret designs to which they nevertheless stand 
committed as apprentices in the body. But they have 
bound themselves, blindfold, by that terrible oath ; 
and, when the time for proof arrives, they must go 
on, or abide the consequences. 

Moreover, it is in violation of the natural order 
and an ever-present menace to political stability, i/ 
that a body of men should exist within the state, 
bound by obedience to an unknown and irresponsible 
authority, and shielded from all possible supervision 
either of constituted authority or of public opinion 
by an oath of secrecy. " I consider," says Lord 
Plunket, "an association bound by a secret oath to 
be extremely dangerous on the principles of the 
common law ; inasmuch as they subtract the subject 
from the state, and interpose between him and his 
allegiance to the king." And he speaks most truly ; 
for it is an act of high treason against the most 
fundamental principles of political and social life. 

Finally, even should it appear that Freemasonry 
has been misrepresented, and that the accusations 
brought against it are full of exaggerations and per- 
versions of truth (which, as we believe, the Brethren 
will find it difficult to prove), the fact remains, not- 
withstanding, that the Masonic oath, as we have 
already stated, is in itself a serious violation ox 
the natural law, which forbids us to abdicate the 

freedom of our will in favour of an unknown 


Iviii Introduction. 

and self-constituted authority, and to bind ourselves 
irrevocably to the propagation of tenets, or to the 
blind execution of orders, about which we are in 
utter ignorance at the time, and are therefore unable 
to determine whether they are consistent or not with 
our moral obligations to ourselves, our neighbour, 
and our God. 

Let those, then, who read this little work beware 
lest, out of an evil and unhealthy curiosity, they be 
induced to despise the voice of conscience, and to 
prepare for themselves, as so many unhappily have 
done before them, a life of misery, terror, and un- 
availing remorse. It is far wiser to remain in a safe 
and contented ignorance than to plunge into un- 
known dangers, and to refuse the temporal advan- 
tages which Freemasonry can undoubtedly secure, 
but only at the expense of that inestimable peace 
which fortifies us to endure with cheerfulness the 
troubles of this life, and assures us of that eternal 
bliss in the future of which it is itself a partial, 
though imperfect, instalment. 

Introduction. lix 


AFTER the above introduction had been written, a 
most valuable contribution to our contemporary 
literature, touching the subject of this volume, from 
the accomplished pen of Monsignor Dupanloup, 
Bishop of Orleans, has come to hand. Any one who 
is interested in this most momentous question as 
who is not ? should possess himself of the " Etude 
sur la Franc-Magonnerie." It will prove of special 
interest to the English reader, since the proofs as to 
the real designs of Freemasonry in Germany, and 
generally on the Continent, collected in the present 
work and in the Bishop's brochure from the most 
authentic sources, are confirmed by the avowals of 
English Freemasons which have been published in 
the London journal devoted to their interests. 

The evidence contained in the Bishop's pamphlet 
gives such marked sanction to the course of thought 
pursued in the above preface, and so completely 
justifies the hypothesis therein developed, that the 
latter might be supposed to have been suggested by 
an attentive perusal of the former ; and, though the 
suspicion is in fact groundless, this correspondence 
between the two gives greater weight to both, for the 
very reason that it is purely accidental. 

One of the principal objects to which Freemasonry 
throughout Europe is directing its most strenuous 
efforts c in preparation for the final construction of its 

Ix Introduction. 

atheistic republic, is the establishment in every nation 
of compulsory State education, from which all re- 
ligious instruction shall be rigorously excluded. In 
1864, as the Bishop of Orleans narrates, a scheme 
of legislation issued from the Grand Orient of Bel- 
gium, drawn up in the form of twenty-three articles. 
The first two are couched in the following terms : I. 
Suppression of all religious instruction ; 2. Obliga- 
tion on the part of the father and widowed mother to 
force their children to the school " (i. Suppression de 
toute instruction religieuse ; 2. Obligation pour le 
pere et pour la mere veuve, de conduire de force ses 
enfants a 1'ecole). " The London Masonic journal, in 
reply to the Lodge at Antwerp, the Grand Orient of 
Belgium, and The Rose of Perfect Silence in Paris, 
declares that religious education is a poison, and con- 
sequently requires ' that parents should engage to 
withdraw their children from the virus of religious 
education/ " 

Who, then, can possibly doubt that such is the aim 
of Freemasonry here, as on the Continent ? And, if 
we duly estimate the preponderance of Freemasonry 
in both Houses of our Legislature, and its profession 
by eminent and influential personages belonging to 
our two great political parties, the success of this 
educational scheme can be, humanly speaking, only 
a question of time. If some one of our representa- 
tives would move for a list of all persons connected 
in any way with Government, and of members of 

1 Etude, &c., pp. 34, 35. 

Introduction. Ixi 

either House, who are enrolled in this secret Society, 
the revelation might, perhaps, awaken public opinion 
to a sense of the perils by which we are surrounded. 
No one could, of course, suppose for one moment 
that any great number of our statesmen would be 
acquainted with the ultimate intentions of "the 
Craft;" if they were, they would not continue their 
connection with it for a day. The reader's attention 
has been already called to the fact that the full re- 
velation is confided to comparatively few ; while by 
far the greater majority remain either in total or in 
partial ignorance of designs to whose success they 
are unconsciously contributing. The Bishop of 
Orleans calls especial attention to the fact, and 
quotes the words of a distinguished Freemason, M. 
Louis Blanc, in proof. The testimony of this writer 
is so conclusive on the point, that its insertion here 
will require no apology. " It seemed good to sove- 
reigns, to Frederick the Great, to handle the trowel 
and to put on the apron. Why not ? Since the 
existence of the higher grades was carefully hidden 
from them, all they knew of Freemasonry was that 
which could be revealed to them without danger. 
They had no reason for concerning themselves about 
it, seeing that they were kept in the lower grades, in 
which they perceived nothing but an opportunity for 
amusement, joyful banquets, principles forsaken and 
resumed at the threshold of the Lodges, formulas 
that had no reference to ordinary life, in a word, a 
comedy of equality. But, in these matters, comedy 

Ixii Introduction. 

closely borders upon tragedy ; and the princes and 
nobles were induced to offer the cover of their name 
and the blind aid of their influence to secret under- 
takings directed against themselves." J 

Can any reasonable man doubt, after reading an 
explicit admission such as this from one who knew 
well what he was saying, that kings, princes, states- 
men, legislators, may be found in grades of high 
honour and dignity, provided by Freemasonry for 
their especial benefit, may assume the first place in 
its public manifestations and the external direction 
of its government, and may yet remain in ignorance 
of its hidden designs as unconscious and complete as 
is that of ft\z profane who are altogether excluded 
from its Lodges ? Not without reason, therefore, has 
Leo XII. warned its unhappy dupes that, " Though it 
is not the custom to reveal what is most blamable 
in it to those who have not reached the high grades, 
it is notwithstanding plain that the power of these 
Societies, so dangerous to religion, is augmented in 
proportion to the number of their adherents." 2 The 
present Pope, in his allocution of September 25, 
1 865, incidentally bears witness to the same fact; for, 
speaking of previous monitions given by his prede- 
cessors, he remarks, " Unhappily these admonitions 
have not had the desired effect, and we have there- 
fore considered it our duty to condemn this Society 
once more, seeing that, perhaps out of ignorance, the 
false opinion might arise that it is inoffensive, that its 

1 fitude, &c., p. 65. 2 Ibid. p. 83. 

Introduction. Ixiii 

only aim is the practice of charity, and that conse- 
quently it could not be a source of danger to the 
Church of God." 1 

One thing is certain. It is a mortal sin for a 
Catholic to belong to it. It is almost as certain that 
no one who professes to be a Christian can join its 
ranks without peril to his salvation. Strange though 
it may seem, Freemasons have themselves confessed 
as much. For, when the Bishop of Autun affirmed 
that, " If a man wished to remain a sincere Christian 
he could not at the same time be a Freemason," 
the Monde-Mafonnique, the Paris organ of Free- 
masonry, openly admitted that " The Bishop is justi- 
fied in speaking thus. He is in his right. It is his 
'duty." 2 


1 tude, &c., p. 84. 2 Ibid. p. 85. 




THE war against throne and altar has broken out 
along the whole line. Liberalism in all its varied 
hues, from peaceful Blue to fiery Red, is now master 
of the field. Those monarchies which yield to its 
sway allow themselves, half involuntarily, to drift 
with the stream, and will find themselves, notwith- 
standing the protestations of devoted loyalty uttered 
by the party in power, inevitably stranded on Re- 
publicanism. Not, however, the Republicanism of 
Lamartine in 1848, but that of social democracy. 
Such a result is doubly surprising, because the party 
referred to is universally acknowledged ta lack intel- 
lect and union. The only explanation of it is fur- 
nished by the organisation which conceals itself 
behind Liberalism, namely, the Secret International 
Society of Freemasons. This body, protected by 
exceptional laws in its favour, has during the last 

2 The Secret Warfare. 

two centuries made such rapid strides, that it can 
boast a brotherhood numbering seventeen millions. 1 
It is notorious that to it belong the principal mem- 
bers of the Liberal Ministries of Italy, Spain, Portugal, 
France, Belgium, and other countries ; to it are asso- 
ciated the most formidable democratic agitators, and 
the leaders of the Liberal parties in Parliaments : whilst 
the Liberal Press, consciously or unconsciously, is 
everywhere its instrument. This work has long been 
in preparation, and has been brought by tenacious 
perseverance to its present flourishing condition. 
One of the initiated writes thus : " The greatest 
and wisest men have bestowed on our Society a con- 
stitution which gives lasting proof of their sagacity. 
,/ Shrouded in threefold night, we move among our 
adversaries, and, unseen by them, acquaint ourselves 
with their weak points, thus acquiring the mastery 
over their mind and heart. We use their passions 

1 If this number, which, in the summer of 1872, went the round of- 
the papers, is not a rhetorical exaggeration, the affiliated societies, 
intended to prepare the mind of the masses for the reception of the 
doctrines of- Freemasonry, must at any rate be included. With a 
view of rendering these doctrines popular, there have been established 
in North America alone, loosuch unions ; those most generally known 
are the Oddfellows, Goodfellows, Druids, Red-men, Seven Wise-men, 
Sons of Hermann, United Sons of Liberty, Harugaris, and Knights of 
Pythia. These form about 25,000 Lodges, with some 2,000,000 mem- 
bers. The last class has been within a few years introduced into 
Germany, and already has Lodges in Berlin, Stuttgart, Dresden, Zurich, 
&c. In France and America there are others of various grades, and 
Lodges of two different grades for ladies. (See the " Laacher Stim- 
men," 1873, No. I, p. 100, seq.) Besides this, the International Unions, 
Leagues of Peace, Associations of Solidaires, Libres-penseurs, c., are 
all more or less closely connected with Freemasonry. 

Introduction. 3 

as wires, whereby, without their being aware of the 
fact, we set them in motion, compelling them to 
work in union with us, whilst they ignorantly imagine 
themselves to be merely gratifying their own wishes. 
It would be unwise to engage in open warfare ; the 
spread of freedom of thought and independence of 
action is the surest means of undermining the gigan- 
tic monument erected by ambition. Under the very 
shadow of authority, the Mason works at the mighty 
task committed to him. Freemasonry, great and 
terrible, dogs your steps, spies out your pro- 
ceedings, reads the thoughts of your inmost soul, 
watches you when you imagine yourself enveloped 
in impenetrable darkness. Its hidden and irresis- 
tible influence shatters your plans, its powerful arm 
wrests the dagger from your grasp. With your help, 
brethren, it will strike off the chains which still bind 
the peoples of the earth." ' 

We are very far from reckoning the entire Liberal 
party, with all its members, as Masonic brethren, or 
charging all Freemasons with consciously carrying 
out the designs of their 'Secret Society ; on the 
contrary, we are convinced that the transactions 
related in the following pages will probably give 
umbrage to some of our readers, themselves mem- 
bers of this mysterious association, since they have 
as yet heard of nothing of the kind in their Lodges. 
This, however, in no way affects the question, for the 

1 " Wiener Journal fiir Freimaurer," MSS. for the Brethren, 2d year, 
No. i, p. 66. 

4 The Secret Warfare. 

duties of all the members are not confined to con- 
tributing money and attending at banquets. Further, 
it is not a valid objection to say that since ruling 
princes and members of their family have joined 
the Masonic Lodges, the regard which is due to them 
imparts a treasonable character to every word con- 
demnatory of the Secret Society. 1 The very birds on 
the housetops know that rulers and princes, even 
if they are outwardly invested with the highest digni- 
ties in the various Lodges, are never Working Masons 
or Architects, but Master Builders, and therefore stand 
in exactly the same relation to their Lodge in which a 
rich proprietor, who desires to have a splendid man- 
sion erected for him, stands to the contractor of the 
works, whose aim it is to become even a richer man 
than the proprietor himself. Noble natures to their 
credit be it spoken are always the easiest to deceive ; 
no one is more difficult to take in than a thorough- 

1 The oath administered to a Scottish Ancient or Chief Master and 

Knight of St Andrew on his reception, is as follows : "I, N N , 

promise and swear to Almighty God, the Architect of the universe, to 
my lawful Master of this high Scottish Lodge, before my Scotch 
brethren here present, by a free oath of my body, that I will keep in 
the most solemn manner possible all the secrets now confided to me, 
and any conjectures I may form concerning them, and will not reveal 
the least portion of them to any one whatsoever, even were he the 
Master of the whole Order, unless I had recognised him in a rightful 
high Scotch Lodge, or unless he had been made known to me as such 
by my superiors of this Lodge" (Sarsena, p. 212. Eckert's "Die 
Frage der Staatlichen Anerkennung des Freimaurer-Ordens in Oester- 
reich," 2d edit., Vienna, 1862, p. 5, &c.) It is to be hoped that this 
oath will suffice to render impossible any complaint of disrespect on 
our part towards distinguished patrons. 

Introduction. 5 

paced rascal. Let us, therefore, not be accused of 
disloyalty towards those royal personages who have 
done Freemasonry the honour to enrol themselves 
among its members ; our remarks will apply only to 
the Architects who keep out of sight, not to any who 
may be their Patrons. 

And in fact it is high time to raise our voice, for a 
great part of the Catholic body, in spite of signs 
which thicken daily, refuse to see anything in Free- 
masonry but a harmless convivial meeting of Liberal 
bon-mvantSy or, at most, a secret association distracted 
by internal dissensions. 1 This opinion, which may 
perhaps formerly have had an appearance of justice, 
is no longer tenable, the gravity of the situation 
becoming every day more apparent. Dr Ketteler, 
the Bishop of Mayence, in his pamphlet on " Liberty, 
Authority, and the Church " (pp. 218, &c.), says very 
aptly : " The position claimed by Freemasonry 
throughout the whole world is a peculiarly and radi- 
cally exceptional one. It alone is never, except in rare 
instances, discussed by the Press ; indeed, it refuses 
to allow itself to be so discussed. Although priests 
openly deliberate and pronounce upon all other points 
affecting the general interests of mankind ; although 
Christianity, with its system and doctrines, the State 
with its laws and constitutions, are topics of free dis- 

1 We are aware that the author of the article entitled " Free- 
masonry " in the "Historico-political Journal" (v. 8, 1841), wrote very 
differently in the year 1873. From that and some similar articles 
(1862) the Catholics of Germany have in a great measure learnt to 
under-estimate the importance of the Lodges. 

6 The Secret Warfare. 

cussion ; although even the most intimate and per- 
sonal concerns of individuals are made public Free- 
masonry alone, by the universal consent of Europe, 
is acknowledged to be a Noli me tangere I Every 
one shrinks from speaking of it as of an uncanny 
ghost. This phenomenon is an obvious proof of the 
immense power Freemasonry exercises in the world/' 
In the following pages we propose to treat of the 
covert warfare waged by this secret league 1st, 
Against the Catholic Church ; 2dly, against Christian- 
ity ; 3<ily, against Monarchy ; 4thly, against Social 
Order ; and Sthly, against God Himself. We quote 
for the most part from records and well-authenticated 
utterances of the Lodges themselves, and shall studi- 
ously avoid all exaggeration, not allowing our deduc- 
tions to go one whit further than the evidence ad- 
duced compels us to do. 



WE do not intend entering upon the history of 
Freemasonry, for to do so would lead us to overstep 
the limits of the task we have undertaken ; we would 
only observe that writers on this subject frequently 
fall into one of two extremes. Some trace back the 
history of the League to the fratricide Cain, and thus 
give what is rather an account of the origin and 
development of evil amongst mankind in general, 1 
while others assert the Secret Society to have been 
first set up in England by a natural philosopher named 
Desaguliers, a theologian called James Anderson, 
and one George Payne, although it is undeniable that 
documents exist of an earlier date. 2 Those writers 
are most to be trusted who trace its origin back to 
the Jewish Synagogue during the Christian era. This 
view is confirmed by the whole tenor of the accessory 
legends of Freemasonry, as well as by its general 
character and ultimate object. The name it bears, 

1 Thus, for instance, De Camille, " Storia della setta Antichristiana," 
Florence, 1872, 2 vols. Compare " Civilta Cattolica," quad. 524, 
p. 190. 

2 Vide Schrodl, in the " Kirchen-Lexikon," edited by DD. Wetzer 
and Welte, under the heading " Freemason." 

8 The Secret Warfare 

and the ceremonies in which Masonic tools are em- 
ployed, are naturally an addition of later date. 

As the aim of this society is to supplant Christian- 
ity, to usurp its place as far as external and internal 
power is concerned, secretly to bring everything in 
Church and State, in the community and the family, 
as well as matters of opinion and custom, into sub- 
jection to itself, and to establish itself amongst man- 
kind as the supreme and sovereign bond of union, as 
the so-called " kingly craft," it becomes self-evident 
that such an association must be the natural enemy 
of that cosmopolitan society founded by the Son of 
God, the Catholic Church. 

I. Above all things, this hostility makes itself felt 
in the domain of faith. The treasure of revealed 
truth, the deposit of the faith (vide I Tim. vi. 20), has 
ever been the Church's choicest jewel, and to preserve 
this intact has been the chief object of her existence. 
Throughout untold difficulties and struggles innumer- 
able with the delusions of perverse minds, she has 
proved equal to her task, permitting whole nations to 
lapse from her maternal arms rather than yield up 
one iota of her trust. She holds faith to be the root 
and foundation of justification, the sure guide of daily 
life, and she pledges her children to defend the least 
of her dogmas at the cost, if need be, of their life. A 
far-reaching chain of martyrs proves that she has been 
understood and obeyed. And yet if we listen to the 
apologists of Freemasonry, they would have us believe 

against the Catholic Church. 9 

no institution to be more tolerant of and considerate 
towards the Church than their own. In the Ger- 
man Quarterly Magazine (1841, No. i) a "brother" 
goes as far as possible in this respect, saying " It 
(the Society of Freemasonry) has always been able 
to steer clear of any active interference in political 
or ecclesiastical matters, and to recover its original 
glorious path, if influences external to itself have for 
a short time caused it to swerve aside." Plausible 
words like these were certainly not out of place as 
long as old-fashioned governments maintained to 
some extent their Christian character ; as long as 
they abstained from unceremoniously and publicly 
undermining the faith, although their administration 
often checked and hindered the free action of the 
Church. But times are now altogether changed, and 
the Secret Society is now no longer compelled to 
wear any such disguises ; it can fearlessly avow and 
carry into practice that hatred to the Catholic faith 
which was born with it, and which its written records 
long ago expressed. We will begin by referring to 
one of the oldest of these, 

The celebrated document executed at Cologne in 
1535, to which we find the signature of Philip Mel- 
ancthon appended in his character of brother of the 
Order of Freemasons, asserts the existence of a secret 
society extending over every part of the world, and 
called previous to the year 1440 by the name of 
" Confraternity of St John," but after that date, and 
up to 1535, known under the appellation of "Free- 

io The Secret Warfare 

masons of St John," or (< Fellowship of Freemasons." 
A reform of this society took place in 1717, whereby, 
while its original aims remained unchanged, it assumed 
a more atheistic and democratic shape, modelling its 
ritual after the modern English " Book of Constitu- 
tions." (Vide Eckert, "Mysteries of Heathendom," 
p. 329.) The following paragraph, taken from the Co- 
logne document, stands under the heading A : " The 
confraternity of Freemasons united in the Holy Rule 
\ of St John derives its origin neither from the Tem- 
plars, nor from any other Order of Knights, whether 
temporal or spiritual, but is older than all such Orders, 
having existed in Palestine and Greece, as well as in 
both divisions of the Roman Empire, before the time 
of the Crusades. Our brotherhood was already in 
existence at the time when, on account of the strife of 
sects respecting Christian ethics (!), a small number of 
initiated persons, who were acquainted with the true 
doctrines of morality, and with the correct interpreta- 
tion of esoteric teaching, severed themselves from the 
mass. For at that time those learned and enlight- 
ened men, true Christians who had kept themselves 
perfectly free from every infection of heathen error, 
believed that a religion which was tainted with heresy 
could only be a source of discord, and never of union. 
On this account they took a solemn oath, binding 
themselves to preserve henceforth more pure and 
undefiled the fundamental truths of this religion, 
which, conducive as they are to virtue, are indigenous 
to the human mind, and to devote themselves entirely 

against the Catholic Church. 1 1 

to this object, in order that the true light might gra- 
dually emerge from the darkness, and dispel the mists 
of superstition ; that thus the peace and prosperity of 
mankind might be established on a firm basis, through 
the regular practice of all natural virtues." 

Under B we read : " Although in the exercise of 
our beneficent influence we admit no restriction of 
creed or country, we have nevertheless hitherto con- 
sidered it necessary, as a precautionary measure, to 
receive no one into our brotherhood who, when mix- 
ing in 'profane' and unenlightened circles of society, 
is not prepared to profess himself a Christian." At 
the close of the document stand the words, "1535, 
according to the era called by the name of the Chris- 
tian Era." 

By these unimpeachable documents I the whole 
position of Freemasonry in its hostility to the Catho- 
lic faith is clearly shown. 

I. It refuses to recognise in the earlier heresies any- 
thing more than disputes about Christian morality, 
although, as a matter of fact, these heresies almost in- 
variably had reference to some point of dogma ; conse- 
quently their importance, as bearing on matters of 
faith, is studiously ignored, set aside as unimportant 
and contemptible, or else their very existence is 

1 They are acknowledged by the Lodges. Vide "Jaarboekje voor 
Nederlandsche Vrijmetselaren," 5872 (1872), p. 59, where, under the 
year 5819, it is stated that a facsimile of the document was sent to the 
Dutch Lodges. 


1 2 The Secret Warfare 

2. The Church is placed on the same level with the 

3. Religious truth, it is alleged, can be found neither 
in the Catholic Church nor in the sects, but exclu- 
sively among a small number of the initiated, viz., the 
old Freemasons, who had separated themselves from 
the majority that is to say, from the unity of the 
Church. 1 

4. The true knowledge possessed by these men 
professes, however, to consist only in moral teaching ; 
consequently, religious dogma is openly represented 
as mere folly ; a toy to amuse the vulgar crowd. 

5. Even their morality itself is not derived from 
revelation, but calls itself the " natural product of the 
human mind." 

6. The Catholic Church is said to be infected with 
pagan error and disfigured by false doctrine ; hence 
she becomes the parent of strife amongst men, and 
can never give peace to the world. 

7. Thus (and this is the necessary inference of 
what has gone before) every one initiated in the 
secret teaching pledges himself to combat the Catho- 
lic superstition with all his might, and to establish 
peace and prosperity amongst mankind by means of 
purely natural religion. 

Such are the terrible designs of this dark sect. 


Have we then gone too far in imputing to Freemasons 

1 This idea has been poetically handled in the parable of the Three 
Rings in Lessing's drama of " Nathan," written in the interests of Free- 
masonry, to which body the author himself belonged. 

against the Catholic Church. 13 

a deadly enmity to the Catholic faith ? Can it be said 
that the English edition of the Rules issued in 1717 
is couched in more moderate terms ? By no means. 
It is precisely in regard to this essential element of 
Masonry that its Conservatism is specially mani- 
fested ; behind this smooth - sounding phraseology 
lurks the old hatred of the faith. The following are 
indicated as the chief duties and fundamental prin- 
ciples of the Freemason (Anderson's " Book of Con- 
stitutions," Frankfort, 1743, p. 298, &c.) : " As a true 
Noachite, the Mason is obliged to conform to the 
Moral Law ; and if he rightly understands his craft, he 
will neither be an atheist, nor openly irreligious and 
dissolute. It is now considered expedient, in contrast 
to the usages of former days " (charming fiction !), 
" to pledge the Masons to hold such religious beliefs 
only as all men share in common that is, to return 
to the earliest form of Catholic (!) Christianity, calling 
on them to be good and true, honourable and upright 
men, and to observe all such reasonable commands of 
morality as meet with universal acceptation. Mean- 
while each individual member is left free to adhere to 
his own particular form of religious opinion ; all contro- 
versies and disputes about religion and politics are pro- 
hibited, and the Masons are desired to live as peaceable 
citizens, in obedience to the civil authorities. Never- 
theless, a Brother who may have taken part in an 
insurrection against the State, without being guilty of 
any other offence, is not on this account cut off from 
connection with his Lodge. One essential law for all 

14 The Secret Warfare 

the members is that of brotherly love, mutual help 
and fidelity ; each is bound to look upon the others 
in the light of equals and brothers, and upon the whole 
society as a fellowship of humanity, philanthropy, 
tolerance, and friendly intercourse." 

It must immediately strike the thoughtful reader 
that the Mason, considered in his character of 
Noachite, not as the adherent of any positive religion, 
is bound to observe such laws of reason and morality 
only as are universally recognised as binding, and 
to be honourable and upright in his dealings. In 
regard to everything else, he may, from prudential 
motives, join in the outward observances of the 
religious body of which he is a professed member, or 
of whatever party expediency may point out to be the 
best ; for instance, in England he will be an Anglican, 
in Prussia a Protestant, at Rome a Catholic, in 
Turkey a Mohammedan ; for, to speak more plainly, 
all positive religion is an empty form. If, however,, 
the Mason is a man of uprightness and honour, he 
must, for consistency's sake, strive with all his might 
to set his fellow- men free from religious errors, that 
is to say, from the mistake of having any religion at 
all. Hence, according to the very just remarks of 
Jarcke (" Miscellaneous Writings," vol. 2, " Essay on 
the Creed of the Illuminati") : "When Freemasonry 
was founded for the second time, it at once assumed 
a position of definite hostility to all that is positive in 
the dogmas and forms of Christianity, for the task it 
then proposed to itself was by no means limited to 

against the Catholic Church. 1 5 

uniting all its members, belonging to different Chris- 
tian bodies, in the bond of civil and social unity, and 
brincrinGf to bear on their external life the humanising; 

o o o 

influences of friendly intercourse. On the contrary, 
from the very first it set its face boldly in the direc- 
tion of Indifferentism and Deism, 1 keeping in its 
own hands the power of regulating all that is 
positive in the belief of its Christian members, whilst 
allowing them outwardly to conform to any religious 
creed or opinion ; since the only religion to which 
they were virtually pledged was a nominal one, 
reduced to a hollow form, drained of vital faith, and 
consisting merely of those universal laws of reason 
and morality on which all men are agreed." It is 
self-evident that the immediate result of views like 
these must be war to the knife against the Catholic 
Church and her sacred creed. Were she but once 
overthrown, the fragments severed frQm her in bygone 
times, the so-called sects, must inevitably share her 
fate, and then the dogmas of the "honourable man," 
the "universal religion of mankind," could drive its 
triumphal car over her ruins all round the world. 
Formerly it was sought to undermine faith by cold 
indifference, by assuming the disguise of an angel of 
light, and professing a certain general Christianity. 
All this, however, is no longer needed ; in the present 
day hypocrisy is a superfluous trouble, for the Specu- 
lative or Blue Lodge equals the Red in its bold 

1 But even this was not its real object. We shall show later on that, 
in its ultimate aim, it goes very far beyond Deism. 

1 6 The Secret Warfare 

avowal of enmity to the Catholic faith. As far back 
as 1841, the Freemason quoted above writes in the 
German Quarterly Magazine : " The necessity of 
counteracting the influence exercised by Jesuits, 
and other opponents of the march of intellect, did 
perhaps render concealment needful at first, and the 
conscience of many an orthodox Catholic could only 
be set at rest by departing from our old simple ideal. 
For we must do the Roman Church the justice to 
say that she recognised the true aim and wide scope 
of the league, as well as its great importance, more 
clearly and at an earlier date than many of its mem- 
bers themselves, and held to her opinion with greater 
tenacity than they did." In order more fully to 
convince our readers,, we will bring forward some 
additional testimony. 

The " Journal of Freemasonry, printed for circula- 
tion among the Brothers" (Altenburg, 1823, i. I, 
p. 95, seq), contains the following passages : " The 
form of government or organisation of a Lodge realises 
the most perfect system possible ; the constitution is 
democratic and the government representative. The 
members are divided into three classes youths, men, 
and elders. The brotherhood is to be cemented by 
uniting the members of various religious bodies in 
natural religion, by equality of rights and claims, by 
common pleasures and common action in the interests 
of philanthropy." 

In the Vienna " Freemason's Journal, for circula- 
tion among the Brothers," ii., 3, p. 21, the Speaker of 

against the Catholic Church. 17 

the Lodge thus addresses the Brothers : " In early 
times the inhabitants of Samothracia worshipped only 
the heaven and the earth, because Nature was father 
and mother to them, and there were then neither 
priests nor despots to make them misjudge and hate 
their divine parent, by craft and by force, by means 
of superstition and oppression, by inward and out- 
ward coercion." On the reception of a Lutheran 
preacher in Vienna, according to the same journal 
(ii. 3, p. 184), the following was sung : 

" What is there to choose between cross of gold 
Or breastplate as worn by high priest of old ? 
What if grass-green turban, adorned with lace, 
Or more elegant mitre the forehead grace ? 
Whether Pope of Rome his allegiance claim, 
Or pope of a place less well-known to fame, 
Of Hamburg or Stamboul, what matters the name ?" 

The " Latomia " (vol. xii. p. 168) represents an- 
other speaker as addressing the Brothers in a some- 
what similar strain : "It is just as one-sided to be a 
Catholic as a Lutheran, a Quaker, &c. The educated 
man, especially the Mason, must be entirely free 
from any such party-colouring." 

II. A league which is diametrically opposed to the 
Catholic faith, and has shown implacable hostility 
towards it, cannot fail to prove an equally bitter 
opponent where questions of morality are concerned. 
By its own admission, it obliges its members to ob- 
serve those rules only of reason and morality which 

meet with universal recognition. But, in the name 


1 8 The Secret Warfare 

of Heaven, how inconceivably wide that cloak of 
morality must be, beneath whose folds the Chinese 
adorer of Confucius and the Buddhist Malay, the 
heathen Indian and the Turk, the fire-worshipping 
Parsee and the Rationalist of the first water, the 
Catholic and the Calvinist, can dwell together and 
join hands in brotherly love ! It is our firm per- 
suasion that the League does not understand a single 
one of the Ten Commandments in the same sense as 
the Catholic Church, and that the fair dealing even 
of " the honourable man " would suffer shipwreck, as 
soon as Church property and other property too 
had to be dealt with. Even the panegyrist of Free- 
masonry in the German Quarterly Magazine referred 
to above, cannot entirely succeed in hiding its moral 
nakedness when he writes in its exculpation : 
" Whilst it leaves dogmas untouched, and teaches 
that every external respect and honour be paid to 
the different forms of belief, the brotherhood derives 
its spirit from the highest teaching of all, as pro- 
claimed by its illustrious founder a teaching which 
is, alas ! too openly misunderstood and which it en- 
deavours to reduce to practice, and make fruitful in 
daily life. Freemasonry may be termed the religion 
of the full-grown man." But of what nature can be 
this morality of the full-grown i.e., the completely 
independent man, which, to use a common expres- 
sion, puts both God and Beelzebub out of the ques- 
tion ? Much the same as that of the late Grand 
Master Mazzini, who would give the dagger into the 
hand of the man he was about to send out on an 

against the Catholic Church. 19 

errand of death, and afterwards praise the assassin 
for having one of those strong natures which allows 
the influence of no third person to interfere between 
himself and his conscience. The following impor- 
tant admission, found in an official apology for the 
association, is remarkably similar: 1 "Freemasonry 
teaches how to be virtuous without the stimulus 
of hope or fear, independently alike of heaven and 
hell ! The Mason looks for no future reward ; he 
has received his recompense in the present, and is 
therewith content." In other words, as there is 
neither heaven nor hell, consequently neither eternal 
reward nor eternal punishment, the actions of men 
are unshackled ; we need only have due regard to 
time and place, in order not to damage our reputa- 
tion as respectable members of society. Thus Free- 
masonry carries us at one bound far back behind the 
ancient Paganism of Greece and Rome in respect 
to matters of morality. There is no Elysium to 
attract, no Tantalus to terrify ; man is absolute 
master of his own belief and actions. Every one is 
a usurper who issues laws restricting the unfettered 
liberty which is every man's right, or prescribing the 

i "The Attitude of Freemasonry in Relation to the Present Day : 
An Open Exposure of the Object and History of Freemasonry, 
together with an Answer to the most Recent Charges brought against 
it, by E. E. Eckert, Barrister in Dresden, Leipzig, 1852." To repel 
these charges a great Convention of the Order had been held, the 
Grand Master of Germany himself being present, at which an apolo- 
getic address for the benefit of the less-instructed brethren was delivered. 
It appeared under the above title. Cf. Eckert " On the Question of the 
Recognition of Freemasonry by the State," 2d ed., Vienna, 1862, p. 45. 

2O The Secret Warfare 

course he should take. With such premisses, it was 
easy for the writer in the German Quarterly Magazine 
already referred to, to say that Freemasonry was a 
League which had rendered itself illustrious by pro- 
ducing results such as cannot fait to be brought about 
by a League having for its object to unite together 
that which States, Churches, and social grades are the 
means of dividing, and to sing its praises as having 
triumphantly succeeded in levelling the boundary 
walls which so sharply define the different religious 
creeds. What attitude must this mode of viewing 
things cause it to assume in regard to Catholic 
morality? How will it look on the laws of self- 
denial, of mortification of the evil passions in the 
human heart, of Christian humility and purity, of 
obedience and forgiveness, and, above all, of that 
fairest blossom the Church can show the evangelical 
counsels? 1 Must not the saints, those great heroes 
of the Church, appear fools in its eyes ? Yes, we 
need not wonder if the apostles of this dark League 
speak of " pernicious Jesuit morality," and show for 
Gury's " Handbook of Morals " an abhorrence as 
strong as that shown by the Devil for holy water. 
They hug themselves in the fond belief that the 

i On the occasion of the consecration of the Lodge Mataram in 
Djokdjokarta (Dutch possessions in India), the presiding Brother 
(Van HengeU spoke thus on the second light being kindled" Mataram, 
be strong and mighty ! Be a bulwark against the inroads of prejudice, 
folly, and superstition. May this light guide you in the conflict on 
which you will soon have co enter." Jaarboekje voor Nederlandsche 
V) '5872 (1872), p. 156. 

against the Catholic Church. 2 1 

Church, with all her dogmas and precepts, has been 
barren of results ; J and that their League has been the 
first to do something for the amelioration of mankind. 
But they deceive themselves, and, as we think, with 
their eyes open. The Catholic Church was, and still 
is, abundantly productive of the highest moral per- 
fection ; not, however, in the case of those who allow 
their passions to legislate for them. We must not 
anticipate, otherwise we might here point out the 
moral abyss into which Freemasonry would precipi- 
tate the human race. This subject is reserved for our 
eighth chapter. 

III. From what has been said, the tremendous 
hatred of Freemasonry to the Church follows as a 
natural consequence. Its owes its origin, to all ap- 
pearances, to rabbinic animosity against the Son of 
God, put to death on the first Good Friday. The 
Cologne document of 1535 boasts the signatures of 
Philip Melancthon, of the unhappy Hermann von 

1 Menzel, in his " Neuere Geschichte der Deutschen," v. 10, p. 312, 
Breslau, writes in a similar strain : " It was the endeavour of Free- 
masons to recast in the mould of their Brotherhood those bonds of 
common interest in spiritual matters which had been slackened under 
ecclesiastical government, if not completely severed by schism, and 
converted into causes of discord. They hoped by means of mysterious 
rites to divert that love of dogmas and symbols which is easily excited 
in the human breast, away from the conflicting current of ecclesiastical 
opinions into the safe channel of a morality founded on reason. In 
fact, they aimed at supplanting the inefficient doctrines and rites of the 
Church by sound moral principles and social intercourse." This 
passage acknowledges the unconcealed warfare of the Lodge against 
Christian dogma, especially as presented in its most positive form by 
the Catholic Church. 

22 The Secret Warfare 

Wied, then Elector of Cologne, and of Coligny, the 
leader of the French Huguenots. Those by whom 
Christians were most cruelly persecuted during the 
first French Revolution were all Freemasons ; and 
every subsequent act of violence directed against the 
Catholic Church has either been instigated by Free- 
masons, or has at least met with their approval and 
moral support. At all events, as long as their endea- 
vour was, in strictly Catholic countries like Austria 
and Bavaria, where Catholicism was upheld by law 
and was the religion of the State, to destroy the power 
of the hierarchy, slowly undermining it through the 
tenacious perseverance of centuries, they spoke in a 
high strain of the respect to be shown by every true 
Freemason to dogma and forms of belief; tolerance 
was lauded as the fairest jewel in the crown of princely 
or civilian virtue ;* and under cover of such words 
they sought gradually to blunt the edge of Catholic 
fervour, and prepare the way for the introduction of 
error. And if from time to time an open attack was 

1 At first the Austrian Freemasons to whose membership Francis 
of Lorraine belonged, although he kept this secret from his noble con- 
sort, Maria Teresa represented themselves merely as zealous promoters 
of enlightenment, and opponents of the abuses in the human element 
in the Church, and as desirous of assisting the State to regain the rightful 
position towards the Church which it formerly occupied. They began 
by interfering with old customs and by dictating in matters of ritual 
observance, intending to proceed to raise a storm against the discipline 
of the Church, to overthrow the former marriage-laws, and abolish the 
celibacy of the clergy ; the final aim being to destroy the foundations 
of the Christian State. Thus Brunner, " Mysterien der Aufklarung in 
Oesterreich," Mayence, 1869, p. 151. 

against the Catholic Church. 23 

made on the Catholic phalanx, the plea urged was 
the necessity of "counteracting Jesuits and other 
opponents of progress." But now the day of conceal- 
ment is past ; the Church of Christ and the bastard 
offspring of darkness stand face to face, with visors 
raised. Edgar Quinet, a "Brother," openly and 
boldly declares : " The Catholic religion must be 
stifled in the mire." ' Thus we find the Lodges of 
both hemispheres uniting with the revolutionary 
Caesarism which assaults the Church, everywhere 
directing their efforts to effect the separation of 
Church and State, and the banishment of religion 
from everyday life, to introduce undenominational 
education, under the supervision of the State alone, as 
well as civil marriage ; in a word, to build up a State 
without God. In order to be able to oppose con- 
fessors from the realm of darkness to the confessors 
of Christianity, who should be the avowed offspring 
of Freemasonry, the sect of the "Solidaires" was 
formed ; and since the funeral obsequies of Brother 
Verhaegen at Brussels, it has celebrated its apotheosis 
of hatred and contempt of the Church not only in 
Belgium, but in the Free States of America, in 
France, and in the Eternal City itself. When the 
more aristocratic member of the Lodge fears to soil 

1 "II faut etouffer la religion catholique dans la boue." V. La 
Franc-maconnerie dans Vetat, parun ancien frere de Vordre, Brussels, 
1859, 8, p. 40. In another speech, " Brother " Bello calls the Catholic 
Church " a corrupt Church, and a faith which centres in a worship of 
itself." Jaarboekje voor Nedcrlandsche Vrijmetselaren, 5872, p. 174. 

24 The Secret Warfare 

his hands, he calls in the assistance of his plebeian 
step-brother from the affiliated Societies ; for occasions 
constantly occur in public life when the bepraised 
lower orders prove useful in doing dirty work, as, for 
instance, forcing a majority in the Chambers in order 
to turn out the Catholic Ministry in Belgium. If a 
Government, such as the Austrian was up to 1866, 
refuse to enact anything injurious to Christianity, it 
is subjected to a series of annoying attacks from the 
press, and other more influential agencies, until in 
very desperation it consents to deliver over the Bride 
of Jesus Christ to the unchivalrous Knights of the 
Secret Society. 

This hatred descends to the simple details of every- 
day life, not scorning even to pry into a railway coupe, 
the unfortunate priesthood having to bear the brunt of 
its most furious persecutions, as shown by the infa- 
mous lies of the " Chronique Scandaleuse," and by 
the thousand difficulties daily experienced in the 
performance of all religious functions. To preach 
the truths of the faith is deemed folly, since religion 
is defined to be the practice of morality ; to insist on 
a Christian life is deemed intolerance ; and the refusal 
to yield up rights common to all is branded as love 
of power. Only the tepid, unorthodox, and worldly 
priest is considered a true representative of his class, 
and deserving of preferment. And with all their 
hellish hatred of the Catholic Church, the "Brothers" 
have yet the effrontery to complain that they are 
" hunted down on all sides like wild beasts by royal 

against the Catholic Church. 25 

avarice and Ultramontane fury." 1 If the crying in- 
tolerance of which they are guilty be pointed out to 
them, they become piously indignant over such a 
rash judgment, asserting that they highly esteem real 
religion, and only take up arms against "prejudice, 
folly, and superstition;-" not being, of course, honest 
enough to confess that with these three opprobrious 
epithets they intend to designate our Holy Church. 
But cowardly hypocrisy and equivocation are ever 
the heritage of all Secret Societies. 

Religious Orders are the fairest flowers in the 
Church's garden. Even an Order which has lost 
somewhat of its early fervour is always a great 
support to Catholic life, and a powerful agent for 
good. How much more does this apply to a zealous 
religious body ! And as in the present day it is only 
zeal that enables the Orders to hold their ground, 
they are the object of the bitter hatred of Freemasonry. 
In speaking before one of the Lodges of Brussels, 
" Brother " Boulard declared that he would like to 
do away with convents and monks altogether, even 
though recourse to main force might be requisite. 
This intolerant utterance, at variance with the pro- 
fessed principles of the Society, was greeted with a 
deafening burst of applause. 2 A precisely similar 
onslaught on religious orders was begun in Austria 

1 These are words uttered by Brother Juge, editor of the Masonic 
paper Le Globe: " Traques de toutes parts comme des betes fauves par 
1'avidite royale et la rage ultramontane." Cf. Le danger de croire 
fadlement aux propheties, Brussels, 1872, p. 66. 

2 "La Franc-maconnerie dans 1'Etat," p. 40. 

26 The Secret Warfare 

by the Freemasons of that country in the time of the 
unhappy and misguided Joseph II., and was unfortu- 
nately only too successfully carried out. In order 
more thoroughly to uproot the Catholic Church, it was 
necessary to put a stop to the influence exercised by 
convents over the education of the rising generation 
upon Christian life in the world. For this end a 
host of infamous writers employed lies, calumnies, 
and contempt, representing places consecrated to the 
life of perfection to be abodes of darkness and super- 
stition, thus to make their spoliation and destruction 
more sure. Amongst these writers, the founder of 
the Vienna Lodge of " True Unity," named Born, a 
member of the Imperial Council, and personal friend 
of the Emperor, distinguished himself by his cynical 
hatred and unscrupulous mendacity. 1 With him, and 

1 In his infamous " Monachologia," for instance, he thus expresses 
himself: " The race of monks may be divided into three families, viz., 
those who eat flesh, those who eat fish and flesh, and those who eat 
fish alone. A monk may be described as a creature resembling man, 
who wears a cowl, howls at night, and is always thirsty. Man is 
possessed of speech, reason, and will ; the monk is dumb at times, and 
is devoid of judgment or will. Man gains his bread in the sweat of his 
brow ; the monk fattens in idleness. Man dwells among his fellow- 
men ; the monk loves solitude and shuns the light. Hence we see 
that the monk is a species of mammal differing from man, a kind of 
cross-breed between men and monkeys, most like the latter, since 
speech and food scarcely suffice to distinguish him from them. How 
much he resembles the ape, that most hideous creation in the animal 
kingdom ! The use of the monk is this, to fill space and to eat." 
This lampoon, written in Latin, and afterwards translated into German, 
was distributed in thousands by the "Brethren," and, as a matter of 
course, reckoned among " the most famous products of the human 
mind." Cardinal Migazzi, Archbishop of Vienna, presented to the 

against the Catholic Church. 2 7 

under him, throughout the wide provinces of the 
Danube, Apprentices, Fellow-crafts, and Master- 
masons worked on the same plan, bringing upon 
Austria the evils under which it still smarts. Similar 
effects springing from the same causes are to be 
seen in our own day. The outburst against Jesuits 
in Germany is the work of the Lodges, whose fury will 
soon extend to all other religious communities in the 
Church ; the final results so these hellish adversaries 
are fain to hope will follow as a matter of course. 

For ecclesiastical dignitaries, especially the bishops 
and the Pope, no better fate has been reserved by the 

King a memorial couched in most moderate terms, but to no avail. 
On this account Joseph II. met with most enthusiastic applause from 
the Freemasons, e.g., " Were Christ to come to earth again, the first 
thing He would do would be to betake Himself to Vienna to seek out 
the great Joseph ; He would fall on his neck, embrace him tenderly, 
and say, ' Dear Joseph, My beloved son, thou art he whom My 
Heavenly Father has placed as a sovereign upon the earth in order to 
restore to its primeval splendour My holy religion, which the godless 
monks and priests who, perhaps, wish to crucify Me anew, have defaced 
with a thousand superstitions. Thou, Joseph, art the man chosen by 
My Father for this important work, and since neither the Pope, My 
representative, nor the bishops, will support thee, as their duty binds 
them to do, in thy ordinances and wise appointments, I have been sent 
once more to earth to give a helping hand to the undertaking. " By 
the way we may remark, that nothing tends more to trample majesty 
into the dust, and render it contemptible, than clumsy flattery of this 
sort, the folly of which must be apparent to the simplest man among 
the people. ''Brother" Ratschky congratulates the Emperor on his 
conquest over "that hydra of monasticism, and because the greatest 
prince now occupying a German throne protects Freemasonry with his 
shield." Cf. Seb. B runner, Die Mysterien der Aufkldrung in Oesterreich, 
1770, 1800, from archives and other sources hitherto untouched. May- 
ence, 1809. Also, " Theologische Dienerschaft am Hofe Joseph II." 
Both works are worth reading at the present time. 

28 The Secret Warfare 

Secret Societies, since the shepherds must first be 
slain before the sheep of the flock can be scattered far 
and wide. Let us confine our attention to the past, as 
to-day is but a development of yesterday. In 1781, 
when Joseph II. sat upon the throne, the Austrian 
<( Brothers " first began to pour their flood of unmiti- 
gated contempt upon the best bishops of the realm. 
While they mutually extolled one another as " men of 
honour/' they made furious sallies against all " oppon- 
ents of the light, against priestly rogues and deceivers," 
demanding that the Emperor should put down these 
" good-for-nothing clerical Mandarins, and unearth the 
political moles who were burrowing under the State 
with their crooked ways and cross-grained faces." l 
Hence we see that the hostile sentiments with which 
the clergy were credited were punishable even then, 
and that priests were considered to be dangerous to 
the State (staatsgefalirlicJi) a hundred years ago. 
There is nothing new under the sun ; nothing is 
learnt or forgotten by Masons. Had not the " Ger- 
man Library " established by Nicolai in Berlin the 

1 The pages of the "Katholische Phantasien-und Predigeralmanach," 
published by the members of the Union, were filled year by year from 
beginning to end with the most scurrilous attacks upon religion and the 
bishops. A Life of the Blessed Virgin is reviled in this almanac in pas- 
sages such as the following: " In chap. 14, Christian blockheads are made 
acquainted with the perfections or virtues which adorned Mary during her 
life in the temple." Of Bishop Felix of Ypres is said, " He has a special 
attraction to the devotion of the material heart of Jesus, a devotion 

which even fools see to be folly In its honour he established a 

particular Confraternity, confirmed by that hawker of indulgences, 
Pius VI., among the Benedictines of Ypres." And the bishops who 
paid their homage to the venerable Pope Pius VI., on his arrival in 

against the Catholic Church. 29 

self-same object in view ? A similar hatred was dis- 
played, and the same weapons were employed, in the 
persecutions carried on against the Catholic faith by 
the accursed sect of the Illuminati, established by 
the Freemason F. A. Weishaupt, the parent of that 
wretched class of individuals who, at the present 
day, are thrusting themselves into notice in Bavaria. 
It is true that, later on, many Freemasons were 
ashamed to acknowledge such sorry comrades, but it 
cannot be denied that Weishaupt was a Freemason, 1 
that his doings, far from being disowned, were ap- 
proved of by the Lodge, and at the Convention of 
Wilhelmsbad the Illuminati were able to boast that 
there was not one of all the Lodges legitimately 
established in Germany which was not in correspond- 
ence with their Order. 

It is natural that the most intense hatred should 
concentrate itself on the central point of Catholic 
unity, the Papacy. For ninety years past the Secret 
Society has plainly been striving to wrest the States of 
the Church from the dominion of the Pope. We find 

Vienna, were scoffed at in the most disgraceful manner by the organs of 
Freemasonry e.g., the " Realzeitung," and Vienna " Freimaurerjour- 
nal." The Pope himself fared no better during his residence in the 
Austrian capital. V. B runner, " Mysterien," p. 199, also his " Theolog. 
Dienerschaft," p. 423, and other lampoons of the time. Besides the 
above-named Born and Ratschky, Reinhold, Haschka, and the notorious 
Blumauer were amongst the active Masons. Brunner tells us that in 
1 783 there were already forty volumes of Masonic songs, many of them 
printed with music, which were sung at the Masonic religious services. 
1 "V. Jaarboekje voor Nederlandsche Vrijmetselaren," 1872, p. 54, 
under the year 5785= 1785. 

30 The Secret Warfare 

"Brother" Haschka 1 inciting the Emperor Joseph II. 
to aid this project ; and other pamphleteers during the 

iBrunner, "Mysterien," p. 107. We will quote one verse only of 
Haschka's rhymes : 

"Accomplish the work ! nor let Papal guile, 
Nor its fawning slaves with their Jesuit smile, 
Wearing piety's cloak, but assassins at heart, 
Deter you from acting so noble a part." 

Another wearer of the leather apron writes thus : " What should 
we do if our Emperor were to be excommunicated ? Why laugh, laugh 
with all our might ! O Joseph, great immortal Joseph ! The nations 
of the future, whose emancipation thou alone wast capable of effecting, 
will thank thee in years to come, will pay to thy ashes the tribute of 
copious tears, like clouds of incense ; and no true-hearted German will 
pass thy tomb without arresting his steps, and thinking with a sigh : 
Here lies Joseph, the greatest Emperor ever known." Brunner, p. 220. 
In proof that the hatred of the Lodges to the Papacy has, if possible, 
increased in our own day, we transcribe in the original the following 
verses, sung at a Masonic banquet in Belgium. 


A ce Banquet ou 1'amitie preside, 
J'avais dessein d'apporter ma gaite ; 
Hel.'<s ! la peur me rend la voix timide 
Du Vatican les foudres m'ont heurte. 
Un jour 1'Enfer decuplera sa dime 
Sur les masons que je vois assembles. 
Freres pour vous, ah ! ma pitie s'anime, 
Vous etes tous des excommunies. 

Vous meprisez une idole poTirrie, 
Devant laquelle un peuple est a genoux ; 
II existait dans son temple blottie, 
Une Hydre obscene ayantlesyeuxsur vous. 
Le vieux serpent aujourd'hui se ranime, 
Son noir venin vous a tous effleures. 
Freres pour vous, ah ! ma pitie s'anime, 
Vous etes tous des excommunies. 

Quoi vous riez du courroux du St-Pere 
Et vous raillez du nouveau mandement, 
Tout comnie si, pour son epouse altiere, 
Dieu dut faillir au dernier jugement. 

Si la creance itait 

Que de devots auraient un pied denez. 
Freres pour vous, ah ! ma pitie s'anime^ 
Vous etes tous des excommunies. 

Vous reveillant d'une terre maudite, 
Que direz-vous au portier des Elus ? 
Quand pres de Dieu la vertu seule acquitte, 
Au goupillon St-Pierre tient bien plus. 
La bienfaisance a ses yeux vous est crime, 
En vain il voit les pauvres soulages. 
Fieres pour vous, ah ! ma pitie s'anime, 
Vous etes tous des excommunies. 

Mai je me tais, j'entends votre murmure 
Qui vient me dire : Irions-nous au taudis 
Ou Borgia, promene sa souiilure ? 
Pape infaillible il est en Paradis. 
A libre choix, nmis preferons Pabyme 
O^t De Voltaire est au rang des damnts. 
Point n'est besoin que ta pitie s'anime, 
Nous voulons tous etre excommunies. 

Par un jcutie F : .'. de la Perseverance. 

against the Catholic Church. 3 1 

reign of the same monarch making merry beforehand 
over the excommunication which their "immortal 
Joseph" would incur in the event of his following 
their advice. When the Grand Master of the Grand 
Orientals of France, Prince Murat, voted in the 
Senate for the temporal power of the Holy Father, 
such a storm was aroused by the heretical boldness 
displayed in this anti-Masonic action, that he was 
forced to resign his post in favour of Marshal Mag- 
nan. ("Laacher Stimmen," February 1872, p. 118, 
&c.) The sacrilegious act perpetrated on September 
20, 1870, as well as the whole success of revolu- 
tionary principles, in the South, is to be attributed 
to Freemasonry, this triumph having been promised 
to it five and a half years before, as a reward for 
services rendered elsewhere. The remarkable 
lethargy displayed by European diplomatic circles 
on the occasion referred to may be traced to the 
same source. 

IV. Heresies and schisms are no unimportant auxi- 
liaries in carrying on war with the Church of Christ; 
therefore Freemasonry fosters and promotes every 
heretical rising within the realm of Catholic Christen- 
dom. By it the Jansenists and Febronians of former 
days were petted and caressed ; the Josephinian 
excitement was for the most part the work, long 
prepared, of the Austrian Brothers of Beelzebub ; and 
the same may be said in the case of the heresies 
disseminated on German soil by fallen spirits during 

32 The Secret Warfare 

the last few years. The tremendous outcry in- 
variably accompanying their miserable attempts, 
calculated, if possible, to deceive the very elect, must 
be traced to the same dark agencies. Let us hear the 
testimony of two witnesses. 

Jochmus-Miiller, President of the German-Catholic 
Community in Berlin, writes thus in his " Kirchen- 
reform " (vol. iii. p. 230) : " Every one is aware that 
Freemasonry has exerted a favourable influence on 
the development of German Catholicism, which has 
contributed so many valiant recruits to its ranks, and 
that no attempt is made by either side at concealing 
the perfect concord existing between them on 
religious matters. Together with this admission, we 
must express our firm conviction that these common 
principles form the religion of the future, which, in 
spite of excommunication and compulsion, of skill and 
cunning, will soon be believed explicitly, as they 
already are implicitly, by the majority of educated 

Giese, a member of the Lodge of Halle, and pastor 
of the German-Catholic, called later the Free, Church 
of that place, declares in the Berlin "Allgemeine 
Kirchenzeitung " (1847) " The doctrines of the Free 
Church are a sort of popularised Freemasonry. 
Moreover, all Civic Unions, Trade Unions, Poly- 
technic Societies, Sunday Schools, Musical Clubs, 
&c., pursue the same end, and only apply the great 
principle of Freemasonry, of which they are Asso- 
ciates and Sister-societies, in a somewhat different 

apainst the Catholic Church. 


manner and form." If we cannot interpret these 
words in their fullest meaning, they are, at any rate, 
more than sufficient to prove our assertion. 

And now look at the apostates of later days. 
How tender is the friendship that binds them to the 
heroes of the trowel and plumb-line ! They have 
even taken the pains to learn Masonic slang, and are 
as proud of this accomplishment as a negro can be 
of the glass-beads for which he has just bartered 
true gold. They are rewarded by being received as 
Brothers, and having fresh life communicated to them. 
We will give one example of the mutual similarity in 
thought and speech of the different Lodges. On the 
occasion of the dedication of Lodge " Mataram " in 
Djokdjokarta, the speaker thus expressed himself: 
" Freemasonry aims at the amelioration of the 
human race, the development of man as a rational 
being, capable of thought, will, and action, and the 
advancement of society on the path of culture, 
science, learning, morality, sociability, and philan- 
thropy" ("Jaarboekje," &c., p. 159). Are not the 
sounds re-echoed from Dutch Java identical with 
those heard in the petty congresses of modern Pro- 
testants, and the sapient utterances of their Patriarch ? 
Quomodo cecidisti! 

In times when storms rage high against the Catho- 
lic Church, the Secret Union gains immensely in the 
number of 'its members, in its power over fashion- 
able society, and in its influence in ruling circles. 1 

1 We have inserted in the third division of this little work a list of the 


34 The Secret Warfare 

The ill-will which would lead it to wage war to 
the knife with the Church is never wanting. It 
has ever at hand an innumerable array of confe- 
derates, composed of craven souls who lack the 
courage to stand up for Christ ; of worldly-minded 
persons, who esteem gold of greater value than vir- 
tue ; of liberal Catholics, who, in the heat of the 
strife, would make peace on dishonourable terms ; 
of all those professing Christians outside the Church's 
pale, who, in the dim twilight of their false creed, 
bore holes in the bottom of the great ship on which 
their own little bark is carried. It were culpable 
negligence in us Catholics to under-estimate our 
enemy because he works in silence, and to speak 
slightingly of him even in the present day, when the 
successes he achieves are trumpeted abroad. The 
Popes have judged very differently of the Secret 
Society. Clement XIL, as early as 1 8th April 1738, 
issued a bull threatening all secret sects with the 
severest penalties of the Church, especially that of the 
Freemasons. The menace was confirmed and renewed 
by Benedict XIV. in a fresh bull, March 18, 1751. 
Pius VII. raised his voice against the Carbonari, one 
of the Masonic Parties of Action, in his bull of 
September 13, 1821. Leo XII. alsp denounced Free- 
masons in a bull of March 13, 1826. Gregory XVI., 
too, in his Encyclical (August 15, 1832), enlightened 
the Christian world in regard to the danger that 

principal European and American Lodges, taken from an official 
Masonic source. 

against the Catholic Church. 35 

awaited it ; and Pius IX. has repeatedly done the 
same. 1 Obedient to the warning cry uttered by their 
Chief Shepherd in 1837, the Belgian bishops collec- 
tively declared all Freemasons to be excommunicated. 
The more the secular power acts as if it were deaf to 
the sounds of these sappers and miners, the louder 
must all Catholics raise their voice ; and they must 
no longer refuse to see more than a convivial and 
bacchanalian club in a society spoken of by the 
Popes as seriously endangering the salvation of souls 
and the work of the Church. Did not the Freemason 
whom we have already so often quoted, himself 
acknowledge in the German Quarterly Magazine 
"In justice to the Roman hierarchy, it must be said 
that they recognised the true aim and wide scope of 
the Society, as well as its great importance, not only 
more clearly, but at an earlier date, than did many 
of its members themselves, and they held to their 
opinions with greater tenacity." 

Thus the days have now come of which the first 
Pope wrote these words : (( There were also false 
prophets among the (Jewish) people, even as there 
shall be among you lying teachers, who shall bring in 
sects of perdition, and deny the Lord who bought 
them, bringing on themselves swift destruction ; and 
many shall follow their luxuries, through whom the 

1 In the Encyclical Qui pluribus, November 9, 1846 ; the Allocution 
Quibus quantisquc of April 20, 1849 ; the Encyclical Noscitis etnobiscum, 
December 8, 1849 ; the Allocution Singulari quadam, December 9, 
1854 ; the Encyclical Quanta confidamur moerore, August 10, 1863. 
Cf. Syllabus, sec. iv. 

36 Warfare against the Catholic Church. 

way of truth shall be evil-spoken of; and through 
covetousness shall they with feigned words make 
merchandise of you " (2 Peter ii. 1-3). 

The public action of the Church is already much 
hampered, if not altogether checked, all over Europe, 
but the work is as yet incomplete ; erelong she will 
be completely thrust back into the Catacombs, there, 
like a criminal, to call her children together in secret, 
while the birds of night greet the grey, dim light so 
uncongenial to man and rejoice in it as in the glori- 
ous brightness of noonday splendour. Maxentius 
and Constantine the Great once more stand opposed 
to one another, and victory is once more reserved 
for him who obeys the heavenly voice : /;/ hoc signo 



N.B. The following list does not pretend to be a complete one. 
We have endeavoured to give such information only as we could gather 
with absolute certainty from the books of the Freemasons themselves. 


"c tt'o 

CO VO t^ CO 

ON O ^ l -O CO 


Tt r-^ 1-1 

M i_i -i M 














&&J3 : : : : 





O T3 ^ P-* 


P. a SS 

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d f. 






l-s 1 3 1 

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h - h - > 

^ -^ ^ ^ "^ 


U hA U. ' d 

ffi ^ <j ptj <j 


rary Grand 




O " 


SO^-Js<t!g^| ^^^g : 

: :Q : : 



fe *O *S X fe a; tJ^ ^ <u ^'G c 


^ i-i j-jj S ^ O 'S ^ ;JH O i-rt ^ 



S is 1 ^ ii ^ ? i 1 1 u 


t i ' 

3:^ I 1 "' |" 1 



i ig ^.c ^.c ^ 

i > >> 








P^f*' .1 'o 'B 

lijf ^S o^ ^ 

o ^ ^^ '^ S 

1&3 1-3 |g .9 

^^ ^ ^rK 

-o>3 .S ^ .2^. S (5 

1 | 2 

ID fcfl tj " . ^ 

T3 ^ <L> >~,CO -g^ 



nSHW ^'wffl^^oW 

O F^ 

"S g^2 pOO ^H 


S S 3 o 

O r - 2 s 


d . 





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l t 


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S ' o o & 

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tAI O O 

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'O ON *-o co oo ro 


2 d O N 

-iq :?~ 

in rr 

.Si 2 ; 

: Hgi 

CJ C- 

is J5 ' 

rt ^ ^ ^ yd O 

: : 'o o v -2 _ 'o n-i 13 


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h-3 o 

g si 


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3 O 5 O rf 



& & 






I 3^ 




^ 8 

Summary of 

IN THE YEAR 1871. 


Grand Lodge at 

Grand Master. 

No. of 



G. D. Norris 



Little Rock 

A. A. English 



San Francisco 




Central City 

H. M. Feller 




R. B. Donaldson 



New Haven 

E. S. Quintard 




E. F. Horner 




S. Benezet 




S. Lawrence 



Idaho City 

G. Coe 




D. C. Gregier 




M. H. Rice 



Des Moines 

J. Scott 




J. H. Brown 




W. C. Egington 



New Orleans 

S. M. Todd 




J. H. Lynde 




J. Coates 




W. S. Gardner 




T. W. Champlin 



St Paul 

C. W. Nash 




Th. S. Cathright 



St Lewis 

W. D. Muir 




L. W. Frary 




H. P. Deuel 



Virginia City 

G. W. Hopkins 


New Hampshire 


A. M. Winn 


New Jersey 


W. E. Pinne 


New York 

New York 

T. H. Anthon 


North Carolina 


R. B. Vance 




A. H. Newcomb 




D. G. Clark 




A. R. Lamberton 


Rhode Island 


T. A. Doyle 


South Carolina 


J. Comer 




F. W. Paxton 




P. C. Tucker 




L. B. Englesby 




F. Th. Owens 




W. H. Troup 


West Virginia 


W. J. Bates 




G. Bouck 


American Lodges. 



Grand Lodge at 

Grand Master. 

No. of 

New Brunswick 

St John 

L. Peters 





I8 5 



[. H. Graham 


Nova Scotia 


A. Keith 

1 7 

British Columbia 






P. Galvez 




J. de Dios Artegui 



Rio Janeiro 

J. M. da Silva Paranhos 




T. J. Sanavria 




J. de Dios Riomalo 


New Granada 


F. de Zubirias 



Monte Video 

E. Perez 


Argentine ) 
(La Plata) j 

Buenos Ayres 

D. M. Cazon 




A. T. Boucherou 


San Domingo 

San Domingo 

J. de Castro 




De Castro 




J. C. Lohse 


Liberia, a N. "^ 

American | 

free Colony }- 


J. J. Roberts 

of Negroes j 
in Africa J 



FREEMASONRY can always reckon on the co-operation 
of Protestantism when attacking institutions exclu- 
sively Catholic. As a rule, in carrying out its plans 
for the remodelling of the world, it can find employ- 
ment for workmen of every kind, from the liberal 
Catholic to the avowed atheist. There are, however, 
different grades in the service. In order to remove 
the possibility of any divisions arising in the ranks of 
its employes, and, at the same time, to ensure the 
Secret Society appearing to outsiders to be a harmless 
association of philanthropists, those rules which are 
made public contain a special proviso that the dis- 
cussion of religious questions shall be banished from 
the meetings of the Brethren. Outpourings of hatred 
to the Catholic hierarchy, to the doctrinal authority 
of the Pope and the Religious Orders above all, the 
Society of Jesus naturally come under the head of 
purely secular and everyday topics. 

But the prohibition of all religious discussions in a 
circle of friends strikes one as peculiar, to say the 
least of it. We can understand the necessity of pru- 

Warfare against Christianity. 43 

dential measures of a similar nature in meetings of 
persons holding widely different religious views, or in 
associations having for their object the promotion of 
the temporal welfare alone of the community ; but it 
is incomprehensible in the case of Freemasons, who 
openly boast that they aim at nothing short of per- 
fect unanimity amongst themselves on all most im- 
portant questions. Take one example in proof of this. 
The ritual for the admission of a Scotch Ancient or 
Grand Master in the Chief Patriotic Lodge of Ger- 
many runs as follows : " Friendship is the sacred 
bond which unites together all the Brethren of our 
Craft ; for, however much scattered over the face of the 
earth, they all compose one only body; because one 
is their origin and one their aim, one the mystery 
into which they are initiated, one the path by which 
they are led, one the gauge and measure applied to 
each and all of them, and one the spirit by which 
they are animated " (Eckert, " Die Frage der Staatl. 
Anerk.," p. 12). 

According to this, we can come to no other con- 
clusion than that there exists a secret union, which, 
while taking the field in the most decided manner 
against every positive religion, and singling out the 
Christian religion as its chief foe, refuses, in the ordi- 
nary intercourse of its members, to allow a word to 
be heard about religion. But lest it be thought that 
we are indulging in a merely malicious suspicion when 
using such language, we will cite the official utter- 
ances of the Society. The Freemasons' Journal of 

44 The Secret Warfare 

Vienna (2<d series, No. 2, p. 143) thus reports the 
speech of a Master, addressing his Brethren from 
the chair of office : " What is the false religion so 
eagerly forced upon mankind in mosques, synagogues, 
temples, and churches, except a jugglery carried on 
by imaums, popes, and priests ? And are we to hold 
our tongues about it all, until defective education, 
long habits of slavery, superstitious prejudices, un- 
reasoning endurance, shall at length have deprived 
men even of the power to see the real state of 
affairs ? " 

We are now in a position to assert that Freemasonry 
is the sworn enemy of Christianity in general. We 
know well how heavy is this charge which we bring 
against it, and we are bound in common justice to 
prove all we say from the documents of the Lodges. If 
we are able to make good our cause (and we have little 
doubt of accomplishing this), every Christian, without 
distinction of creeds, will feel it incumbent on him 
to take up arms against the common foe, and Free- 
masonry will no longer be able either secretly or 
openly to administer its soothing narcotic, and per- 
suade men that it strives only to overthrow Ultra- 
montanism, Jesuitism, and the Papacy. In such a 
case, all Christians must make common cause. Were 
the Lodge ever to propose, even to the most zealous 
Jesuit, to completely exterminate Protestantism, the 
answer returned would surely be this <c The boon 
you offer is an insidious and treacherous one. I will 
not accept it at your hand. As far as lies in me, 

against Christianity. 45 

never shall you lay a finger upon Protestantism ; for 
you hate it, not because it has fallen away from the 
one true Church, but because you cannot tolerate 
those portions of Christian truth which still cling 
to it." 

We can here, of course, only touch upon such 
points as have been common to Christendom in all 
times and in all places, concerning which, conse- 
quently, all denominations are at one, and we must 
prove Freemasonry to be antagonistic to them all. 
Now all bodies of professing Christians must assent 
to the four following propositions : 

1. The Christian religion is holy; therefore its ex- 
ternal forms are to be respected, and the social life of 
all nations professing Christianity must be regulated 
according to its maxims. 

2. The Bible is sacred, and a fountain-head of 

3. Christ is truly God, and the Son of God. 

4. The maintenance and spread of Christ's kingdom 
is to be desired. 

The work before us divides itself naturally into 
these four heads : 

I. The attitude of Freemasonry in regard to the 
externals of Christianity. 

Now, in places where it is expedient to keep up an 
outward appearance of Christianity, Freemasonry not 
only allows, but desires, its members to conform to the 
religious usages of the country in which they may 
chance to be residing. It was for the interests of the 

46, The Secret Warfare 

Society in general, not merely for his own private inte- 
rests, that Brother Verhaegen, whose sad end created 
such a stir in Brussels, should have the reputation 
amongst the people of being the ablest man in the 
country, and the king's most trusty counsellor ; on this 
account he might be seen every Sunday and holiday 
ostentatiously wending his way to High Mass, with a 
prayer-book conspicuous under his arm. Similar sights 
may now be seen in Belgium in the very towns where 
Freemasonry is known to have a large number of ad- 
herents. Prudential motives have likewise actuated 
the National Parent Lodge of the Three Globes in 
Berlin to deny admission for many years past to any 
but Christians; though since 1868 it has seen fit to 
receive unbelievers as associate brothers. 1 As yet, 
Jews must, for form's sake, make good their reception 
in Leipzig or Hamburg, if they would be fellow- 
workers with the Lodge in Berlin. 2 On the other hand, 
no opposition is offered if a newly-admitted brother 
feels called upon to fulfil his religious duties, for al- 
though he has not yet been initiated into the higher 
degrees, he can still be of service in his own place, 
if only by his opposition to that religious fervour 
which Freemasonry so cordially detests. We can 
safely take for granted that during all those centuries 
when Governments were Christian, the work went on 

1 Zaarboekje voor Nederlandsche Vrijm., 1877, p. 85, year 5868 

2 The last barrier in the way of Jews is now broken down. On 
November 28, 1872, for the first time, four Jews were admitted 
directly into the Grand Lodge at Berlin. 

against Christianity. 47 

secretly, but all the more surely, although the ex- 
ternals of Christianity were not openly attacked. 
The mole burrows best far away from the regimental 

The modern English " Book of Constitutions " 
speaks still more plainly (Eckert, p. 25) : " In olden 
times, Masons calling themselves Christians were, 
into whatever land they might be led by busi- 
ness or pleasure, bound to conform to the Christian 
usages of the country; but now a Mason, in his char- 
acter of a true Noachite, is bound to observe only the 
moral law/' x 

Now, what is to be understood by these laws of 
Noah ? The modern English " Book of Constitutions" 
says " As a true Noachite, the Mason is solemnly 
pledged to keep the moral law, and to fulfil the pre- 
cepts of that religion in which all men agree ; for 
to the three great maxims of Noah no one can refuse 
assent." The York " Record " and the above-named 
" Book of Constitutions" give us three antediluvian 
and three postdiluvian commands of God to Noah. 
Those given subsequent to the Flood, founded on 
Genesis ix. I, &c., are thus embodied : 

I. " The world is given to man that he may enjoy 
it." A maxim which the epicurean well knows how 
to appreciate. 

1 From the writings of the Craft we gather that the Noah of whom 
they speak is a very different being to the Patriarch of Scripture. As 
looked upon from a naturalistic point of view, he has more analogy to 
the Bacchus of the Greeks or the Osiris of the Egyptians. (Cf. Eckert, 
"Die Frage der Staatl. Anerk./' p. 34, &c.) 

48 The Secret Warfare 

2. " Man is bound to abstain from shedding blood ; " 
and, also 

3. " From eating flesh with blood." 

But the special, the "great" Noachian laws are 
those given before the Flood, viz. 

1. "To build the Ark" (that is, to help in con- 
structing our Ark, the Craft, a structure destined 
for the whole world). 

2. " In it to abide the chastisement about to come 
on the world" (that is, remain true to our Craft while 
the state of things around us is involved in destruction). 

3. " To re-populate the earth after the Flood " (that 
is, find the highest bliss in sensual enjoyment). 

The Modern English " Book of Constitutions " fur- 
ther explains "As the destruction of the world drew 
near, God commanded Noah to build the Ark, or 
floating fortress, in which work his three sons assisted 
him, one as Deputy-Master, the other two as Master 
Masons. Although the material employed in its 
construction was but wood, the Ark was as geometri- 
cally correct as if made of stone, and when complete, 
formed a splendid masterpiece of architecture. This 
wonderful edifice was 300 cubits long, 50 wide, and 
30 high ; it was of cedar-wood, and was divided into 
four stories, in each of which there were chambers, 
separated by partitions. Thus the whole present race 
of mankind derived its origin from these four Free- 
masons, or Grand Functionaries After the 

Flood Noah and his three sons preserved the know- 
ledge of the arts and sciences, transmitting them to 

against Christianity. 49 

their descendants. They dwelt together in the Land 
of Sennaar, as Noachites ; such being, according to 
some old chronicles, the name originally borne by 

What most forcibly strikes us here is the super- 
cilious manner in which the whole system of Chris- 
tianity and the Mosaic revelation are ignored, the 
latter being put out of the question from motives of 
prudence. The statement of the greatest importance, 
and which gives a key to the whole mystery, is this, 
that the Mason, as a true Noachite, is solemnly pledged 
to keep the moral law, and to fulfil the precepts of 
that religion in which all men agree, and which con- 
sists precisely of the three laws of Noah. No men- 
tion is made of dogmatic faith, just as if it did not 
exist; the whole religion of the Freemason consisting 
in the moral law ; and even this is condensed into the 
three notorious articles, which neither Rationalist nor 
Buddhist would feel the least hesitation in signing. 
But as since the time of Noah the dogmas of faith 
and the laws of morality have been revealed by God 
for our guidance, first by the mouth of Moses, and 
afterwards by that of His only-begotten Son, it is an 
act of rebellion against the Supreme Lawgiver to 
hold exclusively to the earlier injunctions, and per- 
tinaciously ignore the later. A soldier would be as 
much justified in addressing his Commander-in-Chief 
by the title of Captain, because he formerly held that 
rank in the army, as one is in speaking of the Noachian 
precepts as the true religion, now that the light of 

50 The Secret Warfare 

Christianity shines upon the world. Those, never- 
theless, who act thus, afford incontrovertible proof 
that they repudiate the whole system of Christianity, 
regarding it as a nursery tale for the amusement of 
the populace. Such a degradation of all that is most 
sacred can be looked upon with indifference by no 
body of Christians ; this is a gauntlet which no one 
on whose head the waters of baptism have been 
poured can refuse to take up. 

We see, moreover, that in the Masonic view man is 
regarded exclusively in the condition in which he was 
at the time Noah left the Ark, namely, in his purely 
natural condition of a rational biped. He who re- 
quires man to be more than this, sins against the one 
true faith, the three laws of Noah ; consequently the 
social life of mankind cannot be expected to be more 
than merely natural. All that is supernatural must 
therefore be carefully eradicated from the soil of the 
State and of society, or at most tolerated there for 
the present, just for the sake of those troglodytes who 
call themselves Christians. Thus, the Christian State, 
denominational education, Christian marriage, in a 
word, the whole influence exercised by Christianity 
upon daily life, becomes an insupportable tyranny, 
practised by benighted birds of prey on the majestic 
and keen-sighted eagle ; and man must put forth all 
the powers of his mind to free social life from such 
debasing fetters, giving himself no rest until he sees 
a godless State, secular compulsory education, civil 

against Christianity. r r 

marriage, and other things of a like kind, become 
inviolable articles of the constitution. 

It is from such a standpoint as this that the poli- 
tical phenomena of our own day must be viewed. In 
point of fact, it is not the Liberals who agitate vehe- 
mently for a radical reversion to a state of things 
existing five thousand years ago; the majority of 
them entertain ideas differing toto ccelo from these. 
It is from the Masonic Lodges that the whole impetus 
comes of a movement which almost succeeds in carry- 
ing us along with it, for we know that, come what 
may, this consoling fact ever remains, Christianity 
is certain to outlive the storm. The dilatoriness dis- 
played by the good, and the cowardice of the half- 
hearted, have brought Christendom under the yoke of 
Freemasonry, and Christianity will soon be afraid to 
show itself openly. Let us proceed to bring forward 
proofs of this. 

Brother Gotthold Salomon, D.Ph., preacher at 
the new Synagogue at Hamburg, member of the 
Lodge entitled " The Dawn in the East," in Frankfort- 
on-Main, thus writes in his Stimmen aus Osten " 
MSS. for the Brethren : " Why is there not a trace 
of anything appertaining to the Christian Church to 
be found in the whole ritual of Freemasonry ? Why 
is not the name of Jesus once mentioned, either in the 
oath administered, or in the prayers on the opening 
of the Lodges, or at the Masonic banquets ? Why do 
Masons reckon time, not from the birth of Christ, but 

5 2 The Secret Warfare 

from the creation of the world, as do the Jews ? x 
Why does not Freemasonry make use of a single 
Christian symbol ? Why have we the compasses, the 
triangle, the hydrometer, instead of the cross and 
other emblems of the Passion ? Why have Wisdom, 
Beauty, and Strength superseded the Christian triad 
of Faith, Hope, and Charity ? " 

In what light, then, does a member of the Craft look 
upon Christianity? He looks upon it as he looks upon 
the Christian State namely, as a chain forged by 
deceit and imposed by force, which it is the business of 
his life to break and demolish. In the " Latomia," vol. ii. 
p. 176, we are told that the memorial entitled " Ban- 
quet on Occasion of the 25th Jubilee of the 'Aurora' 
Lodge in Frankfort-on-Main," was printed for circula- 
tion amongst a portion of the Fraternity. This con- 
tained, besides other essays, one called "The Spirit 
of Freemasonry," by a Jewish member of the literary 
world, Dr Herz, from which we give the following 
extracts: "To call Masonic Lodges Christian institu- 
tions is to overlook the essential mission of the Craft, 
which is to fill up the chasms cleft by differences of 
religious opinion and of social grades in the fabric of 
humanity. If Freemasonry ceases to keep this its 

1 The Cologne document likewise, handed down from the sixteenth 
century, is dated in the following expressive terms: "According to 
the system of chronology called the Christian system, in the year 1535." 
In general, Freemasons simplify chronology, as they reckon 4000 years 
B.C., so that 5872= 1872 A.D. We shall frequently have occasion later 
~n t ' Veiei/ to this negation of the Christian era, which speaks volumes, 
and of which the records of the Craft boast more than is at all neces- 

against Christianity. 53 

vocation steadily in view, it will only serve to 
strengthen prejudice and error. It is true that now 
one stone after another is being thrown down from 
the thick wall, cemented by darkness, constructed of 
hallowed impostures and false maxims, of myths and 
legends, of sham traditions and sacred symbols, that 
was raised in order to exclude the light of reason, 
and to screen with zealous care blind credulity and its 
natural offspring, blind obedience. And that no man 
might dare to lay hands on the fabric of their deceit 
and tyrannical power, and undermine its buttresses, 
they entered into a covenant with the secular power, 
and wove the scheme of a State religion, thus attach- 
ing temporal advantages to an external profession- of 
religion, introducing into society a legalised decep- 
tion, and encouraging such deception by promising 

to reward it But men had access to the treatises 

of antiquity ; they could peruse the revelations made 
to the master-spirits of Greece and Rome, and of the 
little country of Judaea, and very different were the 
doctrines found inscribed in those pages from those 
which priests, monks, and rabbis have taught. Hence 
one Samson after another has arisen to shake with no 
feeble hand the pillars which support the ancient struc- 
ture ; already they have begun to fall, and through 
the crevices thus formed the noonday brightness was 
poured in ' and there was light ! ' . . . And it was in 
the halls of the Craft that, under cover of the mystery 
which enveloped them, noble minds of every class 
and every rank first called into activity, and commu- 

56 The Secret Warfare 

No ; Freemasonry does not regard the Bible as a 
sacred volume, but as a mere ritualistic accessory, en- 
tirely without any internal value of its own. " Brother" 
K. Chr. Fr. Krause who, for having divulged the 
secrets of the Craft, was expelled from the Fraternity 
in 1810, and persecuted by his former Brethren until 
his death speaks thus, " However Masons may for- 
merly have regarded the Bible, they now, at all events, 
know how to put it in its proper place. The Mason 
should be entirely free from all blind adhesion to any 
dogmatic belief whatsoever, just as Jesus appears to 
have been." In other words, Masons consider the 
Bible as an interesting book, but see nothing sacred 
about it to make them believe in it. From an address 
delivered by Marbach, the chairman of the Leipzig 
Lodge (2d ed. " Leipzig," 1862), we gather that he 
had been blamed for having quoted the Bible too 
frequently, this being at variance with the first prin- 
ciples of Freemasonry, which does not view the Bible, 
as the Church does, as a text-book of religion, but as 
a symbol of faith and religious persuasion. Thus 
the religion of the true Mason differs entirely from 
the religion of the Bible, and the Bible itself is not 
looked upon as a sacred and divinely-inspired 
volume. Marbach completely admits these princi- 
ples, and thus answers the objection raised, "But, 
my Brethren, the question may arise in the minds 
of some amongst you ; if we are always being referred 
to the Bible as the rule and guide of our faith, what 
becomes of the proud boast of Freemasonry, that it 

against Christianity. 57 

heeds no differences of creed, and gives the title of 
Brother alike to Christian and Jew, to heathen and 
Mohammedan, in a word, to every one who bears the 
name of man ? O my Brethren ! will you be put to 
shame by your Mohammedan Brethren, who are 
willing to see your Bible upon the altar instead of 
their Koran ? I tell you, Were a heathen or a Mussul- 
man to come forward, and take exception at hearing 
these walls resound with the words of Scripture, em- 
ployed in order that we may adore God in spirit and 
in truth, I should pronounce him to be no true Free- 
mason, even could he boast a tenfold acquaintance 
with sign, password, and grip. And I tell you once 
again, Were a Christian to stand forth in this assem- 
bly, and take you to task for quoting words from the 
Koran, from Sophocles, or from Goethe, used to 
enable us to adore God in a universal spirit and 
in truth, he would no better deserve the name of 
Freemason, since all writings inspired by God are 
profitable to teach, to reprove, to correct, to in- 
struct in justice. Where the Spirit of God is, there 
is the Bible." 1 Strip these words of their rhetorical 
bombast, and they will be found to mean that the 
Bible is worth as much to the German Mason as to 
the heathen Mussulman, i.e., absolutely nothing, and 
is to be ranked with the Koran, with Sophocles, and 
with Goethe, as an intellectual storehouse of quota- 
tions, a purely human production. 

1 This, as well as the preceding quotation, is taken from Eckert, as 
quoted above, p. 38. 

58 The Secret Warfare 

We find that from the so-called altars of many of 
their " temples " the members of the Craft have been 
honest enough to remove the Bible ; they are also 
beginning to employ their pen to procure its final 
banishment from them. 

Respecting " The Bible in the Lodge," an article 
appears in the " Jaarboekje," i.e., in the official Dutch 
Freemasons' Almanack for 1872, by Brother C. Van 
Schaick, from which we take the following extracts : 
" As matters now stand, the presence of the Bible 
on our altar is an empty form From what- 
ever point of view we regard the Bible, we do not 
hesitate to declare openly, that in our reunions it is 
out of place, once and for ever, since the doctrines of 
humanity now occupy the most prominent position, 
and are taught as the best method of ameliorating 
the condition of mankind." We must do the man 
the justice to add, that he stands up boldly to protest 
against hypocritical disguises, that he will "have 
nothing to do with misleading any one, oppressing 
any one, or depriving any one of liberty of con- 
science." But the question must present itself to 
every man who attaches any value to the name of 
Christian, whether he can now take one single step 
in union with an association which altogether re- 
pudiates the divine origin of Holy Writ, and sees in 
it nothing but an accessary to its ceremonial ? Human 
intelligence, not divine revelation, is their rallying- 
cry, and the attack is now directed against the last 
outpost of Christianity. 

against Christianity. 59 

III. The attitude of Freemasonry in regard to the 
divinity of Christ. 

As the Secret Society ignores the whole body of 
Christian dogma, and only understands by religion 
some general principles of morality prescribed by 
reason, in \vhich all mankind will agree, it is easy to 
understand that from the very outset it has been 
antagonistic to the divinity of Christ. In fact, how 
can he who denies the sacred character of the Bible 
retain for a single moment this, the fundamental 
dogma of all Christian societies which agree in 
accepting the two oldest creeds ? And if it can be 
proved that Freemasonry is an institution of the 
Synagogue (a point upon which we will not now 
enter), and dates from the time when, after her heroic 
sacrifices were accomplished, Christianity became 
triumphant, it would follow as a matter of course 
that the point against which the Society directs its 
fiercest attack should be the doctrine of the Divinity 
of our Lord. And if, indeed, all Christian belief is 
to be banished from the world, and "the interest 
which men can so easily be made to feel in dogma 
and symbolism" is to be diverted by means of a 
mysterious cultus from the channel of dogmatism 
into that of morality, 1 and Christian charity is to be 
replaced by certain social forms, then we consider 
ourselves entirely justified in asserting that Free- 
masonry denies the divinity of Christ. This denial 

1 K. A. Menzel, "Neuere Geschichte der Deutschen, " Breslau, 1843, 
B. 10, p. 312. 

60 The Secret Warfare 

can easily be discerned through the mist of its fanci- 
ful legends. 

Frederick, Prince of Orange, the second son of 
William L, King of the Netherlands, was chosen on 
the 4th June 1816 (when he had scarcely attained his 
nineteenth year) as National Grand Master for life of 
the Grand Lodge of the Hague. The next year he 
was also elected in the Grand Orient, in Brussels, to 
the Grand Mastership of the Southern, now called the 
Belgic, Lodges. Although he had only been made 
acquainted with the fantastic Jewish legends of the 
Craft, his upright mind, thoroughly imbued as it was 
with Christian sentiments, suspected the rabbinical 
hatred lurking behind them, and led him to resign 
the post of honour he occupied. We will give some 
passages from the reasons for this step, which were 
sent by him to the head of the Lodge. In them he 
thus speaks of the fourth higher grade, that of Rosi- 
crucian (Souverain Prince Rose-Croix) : " I am a 
Christian, and will ever remain one. Everybody will 
understand how extremely painful it is for me to be 
compelled to speak of the abuse made in the Masonic 
legend of the teaching of my Divine Master, the Son 
of the Heavenly Father, who, having assumed a 
human form, became at the same time the Head of 
the human race, and in this character gives to man- 
kind those holy laws which first teach us men our 
true dignity ; who willingly endured the dreadful 
death of the Cross, and could say with justice of His 
work, 'It is consummated! ' How could I write the 

against Christianity. 61 

story of Thy life, O divine Jesus, and then call this 
story the Legend of the Degree of Rosicrucian ? Those 
who know no better perhaps might exclaim, What 
more could be claimed for any legend ? But right 
reason and profound reverence bid my pen stop here. 
Is it possible to degrade this hallowed story so low 
as to turn it into a mere legend ? And can any one 
fail to perceive that in such a case it would become a 
simple parable, like the fable of Zorobabel, fit to be 
ranked in the same class with it, and that the death 
of Jesus Christ would in like manner be reduced to 
the same level as that of Adoniram ? But where is 
the real Christian who could find it possible to doubt 
the history of our Lord as contained in the New 
Testament ? Where is the Jew who will venture to 
deny the Crucifixion ? It is a fact which even a 
Mohammedan does not call in question. And can it 
be that the Brethren of the Craft meanwhile regard 
this death as a parable, and range it with the mass of 
fictions which are successively set before them ? ,,Let 
us not deceive ourselves, my Brethren, and dissemble 
the fact, that the Legend of the Grade of a ' Sovereign 
Prince Rosicrucian' is no other than the history of 
Jesus Christ ! Enough has been said on this point, 
perhaps too much ; for who will pretend that it is not 
utterly unjustifiable to place the life and death of 
Jesus Christ side by side with fables ? And we fur- 
ther find, to our indignation, ceremonies in connection 
with the reading of the legend of this grade which are 
in direct opposition to the teaching and character of 

62 The Secret Warfare 

the Son of God, and to His holy law. For instance, 
an axe is swung above the head of the candidate at 
the moment he pronounces his oath. Now, the words 
of Jesus breathe gentle persuasion ; while the Rosi- 
crucian, on the contrary, employs emblems denoting 
power, force, and violence." Lest we should weary the 
reader, we are compelled reluctantly to break off the 
words of the young Prince, the purity and simplicity of 
whose mind enabled him to see through the disguises 
in which hatred of Christ had clothed itself. In oppo- 
sition to the false pretences of Freemasonry, the 
Prince proceeds to prove that the grade of Rosicru- 
cian cannot be accepted by persons belonging to any 
religious persuasion, since it is accompanied by a 
ceremonial equally repugnant to the Jew, the Turk, 
and the Christian. We quote his own words : " Ask 
the Jew if he can become a Rosicrucian, and he will 
reply, ' How can you require me conscientiously to 
pay homage to Jesus ? Our histories and traditions 
teach us that he was a deceiver, who pursued his own 
selfish ends, and sought to ra,ise himself to the highest 
rank amongst men. You yourselves intimate as much, 
by giving him the name of J. N. R. J., and designating 
him in your ritual by this appellation.' What would 
the answer of the Mohammedan be ? Almost iden- 
tical with that of the Jew." "Why," continues the 
Prince, "should I allow others to force from me a 
promise to veil the teaching of my Divine Master 
from the eyes of my fellow-men ? Did He not bid us 
' Go and teach all nations ' ? Of what use, then, is 

against Christianity. 63 

this symbolic dressing-up of the Sovereign Prince 
Rosicrucian ? We have in the New Testament the 
life and death of Jesus Christ, and, above all, His 
teaching, set before us in such plain terms that they 
need no further explanation. What do I want with 
all your symbols, some of which are, to say the least, 
objectionable ? " Somewhat further on the Prince 
excuses himself for his non-observance of the secresy 
prescribed by the Craft in regard to this portion of 
its teaching ; for if the doctrines heard in the Lodge 
are the doctrines of Jesus Christ, he may and must 
proclaim them openly; if not, he has no right to 
accept them. " You say, for instance/' he writes, 
"that the name of your Chief Master, i.e. t Jesus 
Christ, is Jesus Nazarenus Rex Judaeorum. No, my 
Brethren, you deceive yourselves ; it is not so. Jesus 
Himself testifies, ' My kingdom is not of this world ;' 
and if these words are not enough for you, you know 
full well that the actions of the lowly Jesus prove 
Him to have sought not His own interests, but those 
of humanity." ' The ex-Grand Master was not far 
wrong. In so far as the Divine Redeemer appears 
in the said Masonic ritual, He is nothing more than 

1 "Annales Ma9onniques," ii. 89, iii. 610; "The Legend of Rosi- 
crucians," ib. iv. 60-144. A considerable part of the Prince's Me- 
morial is inserted in "La Franc-maconnerie dans 1'Etat," Bruxelles, 
1859, p. 58, suiv. ; Barruel, " Memoires pour servir a 1'Histoire du 
Jacobinisme," in the Hamburg edition of 1803, vol. ii. p. 203. But 
why did not the Prince see through everything? Cf. Barruel, as above, 
p. 214. 

64 The Secret Warfare 

a selfish seditionary, who was overtaken by justice at 
the very moment He was about to seize the crown. 
The battle-cry of this anti-Christian militia, in the 
sacrilegious warfare which it wages with God and His 
Anointed, is in complete harmony with the delusion 
which has possessed the blind Jewish nation ever 
since the first Good Friday. 

But more unequivocal expressions on the part of 
Freemasonry are not wanting. Later on we shall 
bring forward a French document, which breathes the 
Pantheistic spirit of Spinoza in its teaching about God, 
of whom it asserts that His existence is coeval with 
that of matter, and that He cannot be divided into 
a plurality of persons, nor be made subject to human 
infirmities; 'consequently neither has died, nor can die. 
Furthermore, it is boldly alleged, in the name of the 
Craft, that it was impossible for Christ to have been 
God, or, indeed, anything more than a being of supe- 
rior intelligence a philosopher or a sage. If Free- 
masonry were really in earnest, as it professes to be, 
in its determination to exclude all religious discus-^ 
sions from its gatherings, and if it did not fully agree, 
even in its higher grades, with the opinion here ex- 
pressed of Christ, it must necessarily have risen as 
one man to repudiate such an assertion. But this it 
did not do, and, what is more, this it could not do. 
It was not until 1865 that the "Grand Orient "of Paris, 
considering the excited state of public opinion, 
thought fit to declare, after passing its statutes in 

against Christianity. 65 

review, that it recognised the existence of a God and 
the immortality of the soul. 1 

The same phenomena are to be met with in Ger- 
many. Brother Jochmus-Miiller, President of the 
late German-Catholic Church at Berlin, says in his 
" Kirchenreform " (vol. iii. p. 228) " We have more 
in common with a free-thinking, honest Paganism, 
than with a narrow-minded Christianity." By this 
he means a Christianity which still believes in the 
divinity of its Founder. 

A kindred soul (Bastide) says much the same thing 
iu the Universal Church Times of Berlin (Eckert, 
p. 51), addressing the editor : u It cannot be new to 
you that the Mother of the Saviour has taken the 
place of Isis and Alcmene ; that the festival of the 
Saviour's birth has superseded the joyous saturnalia 
attending the middle of the winter solstice ; that the 
mysteries of Holy Week and Easter have replaced 
those of the death and resurrection of Adonis, when 
the awakening of Nature at the time of the vernal 
equinox was also celebrated." Thus Christ becomes 
a mere mythical personage, like Hercules, Adonis, or 
Osiris, or whoever may be chosen to personify the 
sun in his annual course. 

It is plainly apparent that doctrines such as these 
are fraught with much danger to the beliefs of Pro- 

1 Jaarboekje, p. 73, year 5865. It may be added that this manifesto 
was intended to deceive, and that it Avas expressed in terms admitting 
of Pantheistic interpretations. 


66 The Secret Warfare 

testantism. On account of this, the Protestant Con- 
sistory in Hanover was only acting in self-defence 
when, in the year 1745, it decreed that any preacher 
who was already a Freemason should receive a strict 
injunction, with which he should be compelled to 
comply, immediately to resign his membership, and 
abandon all practices connected with it ; and that 
in future the clergy should be forbidden, under 
strict penalties, to join the Craft, since for them, above 
all other men, it was most unjustifiable to become 
members of a society which denied them the right of 
making themselves acquainted with its laws and regu- 
lations previous to binding themselves to it in the most 
solemn manner. And this prohibition was to hold good 
even if it were alleged that the chief object of the 
society was to unite Christians in a bond of charity ; 
for in Holy Scripture they have so strong a bond that 
they can need no other. " Nevertheless Freemasonry, 
as the Protestant ecclesiastical historian Guerike de- 
plores, has exercised unbounded influence on the des- 
tinies of positive Christianity ; has sought, as far as 
possible, to strike it with its hammer, and shatter it into 
a thousand fragments; has endeavoured, finally, to 
construct a new system of worship in the place of that 

established by Christ In order to attain this 

end, it has employed those principles of brotherly 
love, mutual help, and fidelity on which the Society 
rests, to effect a widespread system of corruption, 
and obtain a monopoly of all posts and offices 

against Christianity. 67 

capable of influencing Christianity, science, or the 
Church. '" 

In order, under cover of the spread of so-called 
science, to render the denial of Christ's divinity more 
and more universal, the German Protestant Associa- 
tion was founded by men known to be leaders of 
Freemasonry, on principles in striking harmony with 
the religious views of the Craft ; in fact, its very lan- 
guage recalls strongly the jargon of the Lodges. 
Christian feeling does occasionally rise up against the 
preachers of this party when they give too great pub- 
licity to their heterodox opinions ; but the day is now 
past when faith was upheld by authority, and when 
Freemasonry was a thing tolerated, indeed, but forced 
to keep out of sight. Now, on the contrary, it boasts 
openly of an influence never greater than at present. 
The old Lutheran Congress at Kammin showed a 
just appreciation of the position of affairs when' it 
enacted that its clergy should be forbidden to join 
either the body of Freemasons or the Protestant 

The proceedings of the Secret International Con- 
gress of Freemasons, held during the first three days 
of November 1872, evinced a similar desire to exter- 
minate the belief in the divinity of Christ by means 
of democratic revolution, and to give the force of 
constitutional law to the opinions of Freemasonry as 

1 Guerike, " Handbuch der Kirchengesch.," 4th ed., Halle, 1840, 
vol. ii. p. 553. Cf. Schrb'dl on " Freemasons " in the Kirchen-Lexikon 
of DD. Wetzer and Welte. 

68 The Secret Warfare 

to what ought to be called religion. The Congress 
met at a villa near Lucarno, and sat each day from 
4 P.M. until midnight. One of the subjects deliberated 
upon was the nature of the worship to be introduced. 
It was unanimously agreed to throw into a cate- 
chetical shape the democratic Bible of the Socinian 
Renan, and to make this the handbook of the religion 
to be publicly recognised in the social and democratic 
republic of the future. 1 

We leave all those Christians who are separated 
from the Church to decide for themselves whether 
the designs of Freemasonry are directed against the 
Church of Rome alone. 

IV. The attitude of Freemasonry in respect to the 
maintenance of Christianity. 

Even at the time when the Archangel Gabriel 
announced to the most Blessed Virgin the incarna- 
tion of the Son of God, he wound up with these 
words " And of His kingdom there shall be no 
end " (Luke i. 33). The fathers assembled at 
Nicsea took up the strain with the joyous con- 
fidence of undoubting faith, and closed the Christo- 
logical portion of their creed with the same words 

1 This Congress, in which the preliminaries were arranged of the 
transactions enacted in Rome on November 24, 1872, was attended by 
the chiefs of the Freemasonic party of action, the secret of its proceed- 
ings being divulged in several letters published in the Univers, par. 
ticularlyin the numbers of the I2th and iQth November 1872. The 
Congress was attended by delegates from the Grand Lodges of Palermo, 
Naples, Rome, Florence, Turin, and Genoa ; also from those of France, 
Hungary, Germany, and Switzerland. 

against Christianity. 69 

Cujits rcgni 11011 erit finis. All bodies of Christians 
earnestly desire the maintenance of the religion of 
Jesus Christ, and do their utmost to spread it, while 
their united supplication ascends to heaven "Thy 
kingdom come." On this point we once more discover 
Freemasonry to be the very antipodes of Christianity. 

Freemasonry is, by its own confession, the repre- 
sentative of Paganism, and is about to renew once 
more the struggle with Christianity, which must be for 
life and death. 

Le Globe, 1 ' a Masonic journal, issued from 1839- 
1843 by L. Th. Juge, one who had himself been ini- 
tiated into the highest grades of Freemasonry, has 
been pronounced by those invested with highest 
authority in the Craft to be the truest exponent of its 
secret teaching. In this journal an account is given 
of a speech delivered in the Lodge of the Knights of 
Malta by "Brother" de Branville (ex-officier du 
Grand Orient de France), the principal points being 
as follows : 

i. The religious tenets of Freemasonry are only a 
continuation of the Egyptian doctrines transmitted 
to successive generations by the priests of the temple 
of Isis. 

1 On the title-page of Le Globe we have a long list of the Masonic 
titles and dignities of the editor, Juge. He himself tells us (Le Globe, 
ii. 53, December 1839) that the principles of his journal were formally 
approved by the French and foreign Lodges, and Le Globe was autho- 
rised as the official journal of Freemasonry in France. This paper is 
also spoken of in the highest terms elsewhere. (Cf. " Le danger de 
croire facilement aux propheties," Berlin, 1872, p. 67, &c.) 

7o The Secret Warfare 

2. Freemasonry received these tenets from the 
Knights-Templars, who, in order to escape persecution, 
assumed as a disguise the leather apron of the Craft. 

3. The history of the Templars and the tragic end 
of Jacques Molay is embodied by the Masons in the 
twofold allegory of the Temple of Solomon and the 
story of Hiram ; on this account secresy is most 
strictly enjoined. 

4. It is an authenticated fact, that from Egypt come 
the religious rites secretly practised by the Templars, 
Grand Masters, and a certain number of the most 
fully initiated ; and that the Craft reaches back to 
the mysteries of the beneficent goddess Isis. 1 

There is no occasion for us to discuss here the guilt 
or innocence of the Templars, nor have we anything 
to do with the genealogical fables of Freemasons ; 2 

1 The extracts we have just given from Le Globe, as well as those 
which follow, have been put together by Neut in " La Franc-ma5on- 
nerie au grand jour de la publicite a 1'aide de documents authen- 
tiques," 2d Ed. Gand, 1867. As early as 1856-57, Neut published in his 
periodical La Patrie many of the transactions of the Lodge of the 
"Philanthropes" at Brussels, supported by documentary evidence, in 
consequence of which the then Brother Armand Tardieu was expelled 
from the Lodge in a meeting held January n, 1858, for having divulged 
its secrets, and his name burnt between the two pillars (B. & J.) Cf. 
the last document published in Le Danger, p. 7> note I. 

2 Barruel (" Memoires pour servir a 1'histoire du Jacobinisme," Ham- 
burg, 1803, vol. ii. p. 277), brings forward most interesting informa- 
tion respecting the connection of Freemasonry with the corrupt portion 
of the Order of Templars, and of the latter with the Manichees, who, 
as is well known, appeared in the Middle Ages under' various forms. 
Even the secret name of Masons, " Children of the Widow," points to 
Manes, who was adopted by the widow of a Scythian, and constituted 
her heir (p. 290, note). 

against Christianity. 7 1 

their own admission, that the religion they profess 
coincides with that of the ancient Egyptians, suffices 
for our purpose. Now Isis was the feminine deity, 
representing the moon, and emblematic of the fruit- 
fulness of the earth ; her spouse Osiris (who is veiled 
in the myths of the Craft under the name of Busiris, 1 
one of the earliest kings of Egypt) being the corre- 
sponding symbol of the sun, of masculine strength, 
and of the fertilising Nile. Thus, from their own lips, 
we have the Mason's Confession of Faith : it is a 
modern Pagan materialism, and has a system of 
morality to match. Of this more will be said later on. 
A struggle is now imminent between this modern 
Paganism and Christianity; it will be one for life 
and death. The facts speak for themselves, yet 
evidence shall be adduced from the above-named 
sources. An article by Brother Nash, which ap- 
peared in the English Freemasons' Quarterly Revieiv, 
tracing back the origin of the Secret Society to the 
mysteries of Isis and Osiris, is commented on by 
Juge in his Globe under the following heads : 

1. Brother Nash explains most clearly how Free- 
masonry derives its origin from the mysteries of Isis 
and Osiris. 

2. In a former treatise Brother de Branville proves 
the Order of Freemasons to be an offshoot from the 
Order of Templars. 

1 On this account the two pillars found in every Lodge are called 
respectively J. & B. Their Hebrew names, Jachin & Booz, as told to 
Apprentices, are a mere piece of ritualistic twaddle. 

72 The Secret Warfare 

3. Nash demonstrates, in the work now before us, 
that the Templars borrowed their rules of faith 
and precepts of morality from the priests of Isis and 

4. "To speak in plain terms, we are, as Matter 1 
has already observed, about to witness the last effort 
of ancient Paganism, which has rallied its forces for a 
supreme struggle with its successor" (Christianity) 
" before it finally abandons the field. In our opinion, it 
will not do to take our stand on any lower ground than 
this, if we would ascend to the source of those insti- 
tutions which formed the materials out of which our 
so-called system of Freemasonry was in after-times 
constructed. From hence we shall have to witness a 
spectacle surpassing in importance anything that the 
human mind can conceive. We see unfolded before 
us not the history of institutions alone, but also that 
of centuries : the ancient heathenism of East and 
West is drawn up on one side ; on the other stands 
Christianity ; and of these combatants one must 
remain master of the field. We contemplate then 
to borrow the words of Matter the grandest 
speculative theories of Asia, Egypt, and Greece, suc- 
cessively attacked and overthrown by Christianity; 
which doctrines having risen up once more, are 
struggling desperately with their Conqueror, and, in 
order the more successfully to effect his ruin, have 
not scrupled to enter into an alliance with him. 2 

1 "Histoire Critique du Gnosticisme/' 2 vols., Paris, 1821. 

5 Hence it is easy to understand why so much is said about " mode- 

against Christianity. 73. 

Such is the grand drama .... for which the teach- 
ing of Zoroaster, imparted to the Jews, prepared the 

way The union of Judaism with the doctrines 

of Plato gave birth to the Greek Philonic philosophy ; 
and finally, the disciples of this school make their 
appearance in Christianity, carrying with them, in 
part at least, their own language. If we pursue this 
path, we cannot fail ere long to be convinced that we 
shall soon witness the last effort of ancient Paganism, 
which is once more rallying its forces for a supreme 
struggle with its Conqueror, before abandoning the 
field to Him." Our author goes on as follows: " If 
by this means we have been led to discover that the 
old institutions, or at least the doctrines which were 
embodied in their ceremonial, survived in the East 
until the thirteenth century of the Christian era, not- 
withstanding the desperate conflict of which we have 
been speaking, and if it be further proved that Gnosti- 
cism was still flourishing up to the epoch of the first 
Crusades, it will be easy to understand how the 
Christians of the West, i.e., the Crusaders, were 
brought into contact with these Gnostic Christians, 
and had the opportunity afforded them of adopting 
some of their peculiar tenets and mysterious cus- 
toms ; amongst others, that of progressive initiation 
into secret lore. The foregoing facts once clearly 
established, our supposition will no longer lack 

ration," "non-interference with the beliefs of others," "tolerance of 
Christianity, in a modified form at least," and why the Bible has a place 
on the "altar" of the lower Lodges in this country. 

74 The Secret Warfare 

abundant proof, if it be further found that, amongst 
the Western warriors, an association speedily formed 
itself, which, in opposition to the creed of Rome and 
the universal faith of Europe at that time, took upon 
itself to recognise the existence only of a God whose 
being is coeval with that of matter, who is incapable 
of division into a plurality of persons, who is not 
subject to human infirmities, and, consequently, 

neither has died nor can die And would 

not our supposition be yet more triumphantly proved 
if to this elementary doctrine another were added, 
namely, that Christ could not have been God, but 
was merely a being of superior intelligence, a Philo- 
sopher, a Sage, a Benefactor of humanity ; if it were 
asserted that miracles must necessarily be rejected 
as a violation of the eternal and immutable laws of 
the universe, alike impossible and needless, God re- 
quiring no such means of enforcing the obedience of 
His creatures ? Are not these doctrines, which indis- 
putably derive their origin immediately from Gnos- 
ticism, the fundamental principles of Freemasonry ? 
Does the Freemason divide into several persons the 
incomprehensible Being whom he denominates the 
Supreme Architect of all worlds ? Does he believe 
that death was, or ever could be, possible to this 
Supreme Being, or that the exercise of His will alone 
is not sufficient to form a law for mankind ?" After 
indulging in the violent onslaughts on ecclesiastical 
hierarchies, dogma, and discipline, invariably found 
in writings of this class, Juge finally refers to an 

against Christianity. 75 

historical document preserved to this day by the 
Templars of Paris, which he proves to be of incon- 
testable authority, and to furnish incontrovertible 
proofs of the correctness of his assertions. 

Thus we find the most Holy Trinity, the divinity 
of Christ, together with all that follows from that 
doctrine, the possibility of miracles, in a word, the 
whole scheme of Christianity, denied by the organ 
of Freemasonry, in its name and with its approval, 
whilst the lowest form of natural religion is set forth 
as the only system recognised by the Secret Society, 
and an irreconcilable war is further declared, with 
the sanction of the same Society, against the Cross. 
The foregoing, besides other documentary proofs, were 
published by the Belgian Neut; at the same time he 
challenged the League, in the most public manner pos- 
sible, to contradict them. In spite of this challenge, 
we find him about ten years later speaking in the 
following terms at the Catholic Congress at Mech- 
lin in 1867: "I have everywhere challenged Free- 
masons to prove the unauthenticity of my documents, 
if it can be proved. I have sent my writings gratis 
to the editors of Masonic periodicals, begging that 
they would refute them, if this were possible, but they 
have invariably kept silence. I am ready to guaran- 
tee that everything I have printed is perfectly genuine, 
and I defy any adversary to show me to be guilty of 
inaccuracy in this respect. I have clamorously called 
for some notice, even though it were of an unfavour- 
able nature, but all in vain ; I have never received an 

76 The Secret Warfare 

answer" ("Assemblee Generale des Catholiques de 
Malines, 1867," Bruxelles, 1868, p. 340). 

Members of the lower affiliated Lodges, Appren- 
tices, Fellow-crafts, and Master-Masons, who are still 
groping in the twilight, will doubtless pronounce the 
testimony we have just brought forward (since they 
find it cannot be either contradicted or denied) to be 
the exaggerations of a few individual Freemasons. 
Therefore, if we wish to be clear on the matter, we 
must ascend to one of the higher grades of the Craft, 
where full daylight is admitted, to that of Rosicrucian, 
the 1 8th of the Scotch Grade, spoken of by the Prince 
of Orange in the Apology we mentioned above. The 
allegorical legend has for its subject the murder of 
the architect Adoniram, and the recovery of the pass- 
word lost at his death, and believed to be the word 
Jehovah, which, with the secret meaning attached to 
it, is communicated to those who are initiated into 
the grade of a Master of the Scotch rite. In this 
manner the Scotch Master is made " High Priest." 
If we strip the legend of its fanciful dress, there re- 
mains pure Deism, in which every man is declared to 
be his own priest, perfectly independent of all revealed 
religion. But the adept must further be told who, 
in the character of Adoniram's murderer, buried the 
password, i.e., Deism, and against whom on that 
account he must ever cherish a bitter and undying 
hatred, and wage war without intermission. For this 
purpose the grade of Rosicrucian is intended. How- 
ever reluctant we are to enter upon the subject of the 


dgainst Christianity. 77 . 

*& j // 

insane ceremonial of the Craft, it is impossible- always 
to avoid doing so, especially as some knowledge of 
the rites attending upon initiation into jthe hislier ? py^ 
grades of Masonic science is indispensable to the- ^pApV" 
elucidation of the matter we have in hajnd. 1 The 
walls of the Lodge are hung with black^ cloth. In 
the background is an altar, and over 
parency on which are three crosses, the 
bearing the usual inscription I. N.R.I. The Brethren 
sit round in deepest mourning, all clad in sacerdotal 
vestments, to signify that in natural religion to be a 
man and a priest means the same. Leaning their 
head upon their hand, they remain' in profound silence, 
and betray sorrow and dejection. No one can fail to 
see the very obvious allusion to the day of our Lord's 
Crucifixion. After a while the President asks the 
Senior Warden what is the hour? The answer runs 
thus : " It is the first hour of the day, the moment 
when the veil of the temple was rent, darkness and 
horror overspread the face of the earth, the light was 
extinguished, the tools of Masons were broken, the 
blazing sun disappeared from heaven, the cubical 
stone was shattered to pieces, the mystic word was 
lost ! " In other words, the murderer of Adoniram, 
the deadly enemy of Masonic theory and practice, is 
He who on Good Friday died the death of the cross. 
The inscription on the cross also has its interpreta- 
tion, namely this : " The Jew of Nazareth led by 

1 Cf. " Les Grades des Maitres Ecossais," Stockholm, 1784 ; Barruel, 
Memoires, vol. ii. pp. 207-212. 

78 The Secret Warfare 

the Jew Raphael to Jerusalem." Here, under the 
designation of a common Jew, led up to Jerusalem 
by another Jew, to receive the just penalty of his 
crimes, we have Christ the Lord ; for the deadly foe 
of Freemasonry is no other than He. 1 As soon as 
the candidate has shown by his answers that he 
understands I.N.R.I. aright, the "Venerable " exclaims 
joyfully, " My Brethren, the word is found again ! " 
This exclamation is greeted by the initiated with 
acclamation, 2 for another has been added to the 
number of those who hate the Nazarean malefactor 
and withstand His work, who are even prepared, if 
need be, to demonstrate openly the sentiments they 

1 The following is a literal translation of the passage, as taken from the 
"Thuileur Portatif des 33 Degres de TEcossisme," Paris, 1819, p. 64. 

"Freemasons consider the initial letters I.N.R.I. as standing for the 
following words : Judea, Nazareth, Raphael, Judah. 

" Where do you come from? From Judea. 
Through what town have you passed ? Through Nazareth. 
Who has been your guide ? Raphael. 
Of what tribe are you? The tribe of Judah." 

The last question appears to be interchangeable with the one to 
which Jerusalem is the answer. The difference is quite immaterial. 

2 I.N.R.I. is also a shibboleth employed by Rosicrucians when they 
exchange greetings (Cf. Barruel, p. 243). The author there tells us 
from his own experience that by no means all Rosicrucians are ac- 
quainted with the real meaning of the legend and its accompanying 
ceremonies. They are in this case left in their good faith. Even the 
Prince of Orange, mentioned above, did not apprehend their full import. 
This is not to be wondered at, for even in the grade of Rosicrucian 
there are various lower degrees, the profoundest mysteries being reserved 
for the select few (Barruel, p. 215). Thuileur Portatif I. Chevalier de 
Heredom ; 2. Chevalier ou Garde de la Tour ; 3. Rose-croix, proprement 
dit. Each of these subdivisions must have its own chamber in the 

against Christianity. 79 

entertain by publicly partaking of flesh-meat on Good 

As a matter of fact, the religious aims of Free- 
masonry lie at the bottom of all the collective efforts 
of Liberalism in the present day within the domain of 
the Church, although perhaps the majority of the 
easy-going members of the Lodges are ignorant of 
the fact. Refined prudence only lifts the veil for each 
one so far as to admit just as much light as his eyes 
are capable of bearing. In the " Disclosures of a 
Freemason on his Deathbed/' 1 the following cautions 
are published by Von Haller : " The explanation of 
our moral system (i.e. religion) by means of allegories 
and of symbols must be suited to the varying capa- 
bilities of each individual aspirant ; for this reason we 
must be very careful not to give them a meaning of 
such obvious ambiguity as thereby to make our inten- 
tions apparent, or in any way tend to diminish the 
good faith with which the candidate receives the 
interpretation given to him. It would be foolish to 
suppose that every Brother, immediately upon his 
admission, throws off once for all the prejudices which 
up to that time held him enslaved. The atmosphere 

1 "Revelations d'un Franc-mason au lit de mort, piece authentique, 
publiee par M. de Haller, &c.," Courtrai, 1826. The preface speaks 
thus : "I vouch for the fact that the document here submitted to the 
reader was made over by a dying Freemason to one of his friends, with 
permission to make of it whatever use he might see fit. The comments 
are intended as an antidote to the poison, and may serve to tear the 
veil from the eyes of more than one erring or misguided Brother." 
This little work is also translated into Dutch. , 

So The Secret Warfare 

of the Lodge is not potent enough to impart to him 
instantaneously the spirit of the Order into which he 
has been admitted. The Catholic and the Protestant, 
the Jew and the Mohammedan, the members of every 
possible religious persuasion, must meet here under 
one banner, without appearing in any way to separate 
themselves from their own particular sect." 

The following laws, binding on Masons in general, 
whatever their degree, may serve in further support 
of the point we have been endeavouring to prove : 

T. Every Brother who is received must propose to 
himself the object set forth in the catechism of the 
Lodges as the final aim of all the efforts of the Craft 
namely, to build temples for virtue and prisons for 
vice, or to shed light upon the initiated ; that is, to 
dispel the darkness shrouding the whole world of the 
profane. Thus Freemasonry has a system of teaching 
peculiar to itself, whether called by the name of 
morality or of religion, in comparison to which all 
positive religions, even those that term themselves 
Christian, are but error and darkness. 

2. The Masonic system of chronology differs from 
the Christian, the time of the "true light 5 ' being 
reckoned from the creation of the world, in proof 
that the light of Freemasonry is older than all positive 
religions even than the Christian and that it dates 
from the first man. Thus we see it can be none other 
than that system of natural religion under which 
complete unbelief seeks to screen itself. 

3. In the language of the initiated, all Lodges are 

against Christianity. Si 

"temples;" these represent the universe, and have 
accordingly their four quarters of north, south, east, 
and west. The Jew and the Christian, the Mussul- 
man and the Fetish worshipper in short, the ad- 
herents of every possible creed have indiscriminate 
access to this temple, and are there admitted to the 
"light/' that is, the knowledge of true virtue, pure 
faith, and unmixed happiness, retaining meanwhile 
the observances of their various sects. That which 
appears to the contented Freemason to be a philan- 
thropic association, rising superior to all considera- 
tions of religious truth or error, all differences of 
Christian, heathen, and Jew, is, in point of fact, an 
habitual carrying out of religious indifferentism into 
daily life, until the conviction that all religions are 
equally worthless gradually dawns upon the mind 
of one individual after another, and qualifies for ad- 
mission into higher grades of the Craft. Thus the 
time comes ever nearer when the mass of mankind 
will be prepared to receive that as their law which 
was formerly a secret known to a few only of the ini- 

4. Freemasonry communicates its "light" under 
the most awful and detestable oaths of secresy. 1 If 
virtue and truth tremble for their very existence 
because of some powerful oppressor, as was the case 

1 The candidate swears that, if ever he is found guilty of treachery, 
he will submit to have his head cut off, his heart and entrails torn out, 
his body burned, his ashes scattered to the winds. (Cf. Barruel, as 
already quoted, p. 197, who relates what he himself had seen and 


82 The Secret Warfare 

with Christianity in the time of the Roman emperors, 
one can readily understand that its teaching must be 
whispered in secret, not proclaimed amidst the throng 
of the market-place. But the disciples of truth and 
virtue are bound to stand forth boldly when occasion 
calls for public confession, and at such time conceal- 
ment would be a crime on their part. If the teaching 
of Freemasonry is in harmony with the laws of Chris- 
tianity and the peace of states, what has it to fear 
from Pope or king ? And if not, we can only say, 
it is impossible for that to be good to which con- 
cealment is habitual, and even indispensable. 

5. What is it Freemasonry conceals with such 
scrupulous care ? Not its spirit of brotherly love and 
mutual assistance, a feature none can fail to praise, 
although it is reserved for the disciples of the Gospel 
to exhibit it in fullest perfection ; not its festive 
gatherings, although these are not always of an unex- 
ceptionable nature. On the contrary, the initiated 
appear most willing to speak of them, even in their 
printed publications. There must, therefore, be 
something at the bottom of the League which its 
members cannot and dare not mention. 

6. We would remind any one who still shares the 
opinion of the First Napoleon, who pronounced Free- 
masonry to be " much ado about nothing," that this 
verdict in itself amounts to a criminal conviction, 
when we consider that, if it be true, mankind has for 
centuries been made the victim of a gigantic fraud, 
the sacredness of oaths has been systematically pro- 

against Christianity. 83 

faned, and exalted persons who have joined the Society 
in all good faith have been made the laughing-stock 
of the populace. 

Let us no longer deceive ourselves. The greatest 
service we can render to the initiated members of the 
Craft is to represent the whole affair as mere child's 
play, and describe the sound of the shells exploding in 
our midst as the harmless report of a drawing-room 
toy. The signs of the times are too plain to allow of 
this ; all must see that we have to encounter a precon- 
certed attack on Christianity. We are indeed con- 
fident that this ^s a citadel which can never be 
destroyed; but we ought, at the same time, to remem- 
ber the warning our Lord addressed to a careless and 
negligent people : " The kingdom of God shall be 
taken from you, and given to a nation yielding the 
fruits thereof" (Matt. xxi. 43). 



THE further we penetrate into the real secrets of 
Freemasonry, the more careful- must we be not to 
include in one sweeping censure all who belong to it. 
On the contrary, we distinctly assert that its three 
lowest grades, especially, include among their mem- 
bers many loyal subjects of authority men 'who 
would not for a moment hesitate to abandon all con- 
nection with the Society if the scales which have 
grown over their eyes could only be removed. Such 
persons may be frequently heard to complain that the 
door leading to the higher grades of the Order is kept 
closed against them ; J and not a few, grown weary 
of the perpetual delay, have quitted an association 
in which they expected to learn so much, and have 
in reality learnt so little. But our business, as we 
remarked before, is not with persons, but with things. 

i It may be interesting to the reader to learn the names of the various 
grades, which we give according to the Scotch rite. They are taken from 
Thuileur : " Thuileur portatif fas trente-trois degres de 1'Ecossisme 
du rit ancien et accepte, suivi du thuileur des trois grades symboliques 
ecossais, tels qu'ils sont pratiques dans la grande loge d'Ecosse a Edim- 
bourg. Paris, au magasin de Libnairie Maconnique, rue S. Andre-des- 
Arcs, n. 57, 1819 I. Apprtnti; 2. Compagnon ; 3. Maftre ; 4. Maitre 

Warfare against Monarchy. 85 

Three weapons are needed to enable the League 
to accomplish its ultimate designs : namely, Know- 
ledge ; Force, employed opportunely ; and a Secret 
Propaganda, to permeate as widely as possible the 
most influential circles of society. Thus the Lodges 
may be divided into three classes Lodges of Learn- 
ing, of Action, and of Adoption. 

The first comprises the learned world, as far as it 
belongs actually, or in spirit, to the Secret Society. 
Taking its stand upon freedom of academic instruc- 
tion one of the boasted strongholds of the present 
day it is able to offer to mankind complete and per- 
fect independence under the garb of science, and has 
been mainly instrumental in making our Universities 
and Schools of Art what they now are. The more 
entirely the Professor corresponds to the Masonic 
ideal, the more indispensable are his services to the 
Craft ; he must occupy the most important posts, be 
frequently nominated to positions of prominence ; 
give its tone to the educated world, above all, the 

secret ; 5. Maitre parfait ; 6. Secretaire intime ; 7. Prevot et Juge ; 
8. Intendant des Batimens ; 9. Maitre eludes Neuf; 10. Illustre elu 
des Quinze ; n. Sublime Chevalier elu ; 12. Grand-Maitre-Architecte ; 
13. Royale-Arche ; 14. Grand-Ecossais de la voute sacre'e ; 15. Che- 
valier d'Orient ; 16. Prince de Jerusalem; 17. Chevalier d'Orient et 
d'Occident ; 18. Rose-Croix d'Heredom de Kilwining ; 19. Grand- Pon- 
tife; 20. Venerable Grand-Maitre ad vitam ; 21. Noachite, ou Chevalier 
Prussien ; 22. Chevalier Royale-Hache ; 23. Chef du Tabernacle ; 24. 
Prince du Tabernacle ; 25. Chevalier du Serpent d'airain ; 26. Ecos- 
sais, trinitaire, ou Prince du Liban ; 27. Grand- Commandeur du Temple; 
28. Chevalier du Soleil ; 29. Ecossais de St Andre ; 30. Chevalier 
Kadosch ; 31. Grand-Inspecteur, Inquisiteur-Commandeur ; 32. Sub- 
lime Prince du Royal Secret ; 33. Souverain Grand-Inspecteur-General." 
The three last grades are merely honorary. 

86 The Secret Warfare 

casting-vote must ever be his in the assemblies of 
savants and demi-savants, as well as in the Parlia- 
ment supposed to represent the popular mind. 
Should he be a Galen or a Justinian, care is taken 
that he shall be rich in honours and in gold. It is 
scarcely necessary to add, that the regulations of the 
Craft, binding on the common herd, are wonderfully 
relaxed in favour of such a man as this. 

The Lodge of Action, or Red Lodge, is composed 
of the most determined Radicals, who, impatient of 
the slow process whereby their secret doctrines are to 
be gradually introduced into the world of science, of 
politics, and of society, deem the fruit already ripe, 
and want to tear it from the tree with one bold snatch. 
The earlier Carbonari, together with " Young Switzer- 
land " and " Young Germany," were offshoots from 
this Lodge ; while the International itself may justly 
be termed its standing army. 1 In Italy it was, and 
still is, represented by Mazzini and Garibaldi ; in 
Spain, by Zorilla ; in France, by the Radicals ; whilst 
in Belgium it prevails almost exclusively, and is only 
held in check by the Catholic tone of a large majority 
of the population. Wherever it comes into unavoid- 
able collision with Moderate or Blue Freemasonry, it 
is sure of careful handling, as was shown by the game 
carried on between the two Red leaders of Italy and 
the various Ministries of the United Monarchy. There 
is, indeed, no reason why these two parties should 
injure one another ; in their views and aims they are 
aljned as Orestes and Pylades, only a little 

1 Cf. " Laacher Stimmen," year 1872, No. 2, p. 114. 

against Monarchy. 87 

brotherly strife goes on between them about the ways 
and means of carrying out these designs. 

The Lodge of Adoption, or Blue Freemasonry, is 
a harbour of refuge for the Epicurean and the Bonr- 
geois-gentilhomme, the commercial traveller and the 
rising artisan, as well as for the youthful aspirant to 
distinction in civil or military service. This Society 
is supposed to keep clear of politics. When a so-called 
reactionary Ministry is in power, it devotes itself to 
works of philanthropy and mutual benevolence, as 
well as to common participation in the pleasures of 
the table ; when a Liberal Ministry is in office, it 
fawns upon it with abject servility, does the work of 
a secret police, and is never weary of lauding to the 
skies the wisdom of the rulers, and the prosperity of 
the people. This body of men compose the main 
force of the Liberals, and are, like the great mass of 
the people, at the disposition of their leaders, em- 
ployed to secure success when anything important is 
at stake. For even the most unenlightened cannot 
fail to know that the real leaders keep in the back- 
ground ; they belong to higher grades, and on them 
it devolves to mark the pace at which the army under 
their command is to march. Should they start too 
early, or journey too far, brotherly love knows how 
to whisper in the ear of those in authority a word 
which shall effectually obviate all necessity of expel- 
ling them from the Craft. Anderson's " Book of 
Constitutions" expressly states, that "a Brother who 
has taken part in sedition against the State, without 
being guilty of any other crime, need not on that 

88 The Secret Warfare 

account be expelled from his Lodge." This proves, 
at the same time, that the rule forbidding all mem- 
bers of the three lower or symbolic grades to engage 
in politics is not to be taken in its most literal sense. 

We are prepared to bring forward proofs that this 
division of the agents of the Secret Society into the 
three classes of thinkers, workers, and supernumeraries 
is no imaginary one. The following important in- 
structions are found in the publication "Disclosures," 
&c. (Revelations, &c., 1 1-14), already quoted above. 
We insert them verbatim ; " The teaching of Free- 
masonry is very influential, but let us bear in mind 
that it is never to be suddenly or explicitly unfolded 
before the eyes of aspirants, for an unfettered mind 
might draw from it conclusions highly prejudicial to 
our secret designs. We must know how, as soon as the 
sacred words Liberty and Equality have been uttered 
in the hearing of the candidate, to anticipate his 
thoughts, arrest their course in time, or change their 
current ; for this our symbols and hieroglyphics form 
a happy expedient, opportunely diverting his mind 
by directing attention to the manifold nature of the 
objects presented to his notice. This wise method 
of proceeding is the result of the sagacious policy of 
our founder, who was far too deeply versed in the 
knowledge of the human heart not to mix the 
mysterious and bewitching draught which we must 
continually hold to the lips, and instil into the soul, 
of every Brother with such consummate skill, that 
its true nature shall ever remain a secret, and its real 
properties be hidden under an innocent exterior. 

against Monarchy. 89 

Thus, in our truly illustrious Order, the amount of 
lore imparted must ever be proportioned to the capa- 
bilities of the recipient ; and in order to facilitate the 
spread of our doctrines, and to render their significa- 
tion more or less apparent, we divide our neophytes 
into three different and distinct classes the first 
comprising the inquiring minds, the second the im- 
petuous and restless spirits, the third the superstitious 
and credulous souls. The doctrine to be expounded 
to each of these several classes is in itself one and the 
same, but the time and manner of imparting it must 
in each case be different. To the first-named class 
the true meaning appears at once as matter to be 
apprehended by mind and heart, and they take it in 
at a glance, as it is immediately and fully unveiled to 
them by their enlightened Brethren. In their case it 
is indispensable to employ at once every means, and 
bring into play all possible skill, in order to kindle 
their enthusiasm and keep it aflame, by representing 
to them that the light of the blazing star is the 
uniting bond and mainstay of our Association. With 
regard to the second class, composed of the turbulent 
and restless among our subjects, the duty devolves 
on us of leading them up by slow degrees to the 
lofty convictions we have mentioned. It is necessary 
to let them guess and grope their way amidst the 
symbols and parables presented to their notice, so 
that these may serve as a drag upon the wheel of their 
heated imagination, and prevent any troublesome 
aberrations. From the third class the superstitious 
and credulous souls, amongst whom will invariably be 

90 The Secret Warfare 

found some of those dullards who seem created for 
the sole purpose of perpetuating a stupid ignorance 
nothing more can be expected than that they should 
follow in a blind unreasoning manner the dictates of 
our teaching ; but this teaching must only be com- 
municated to them according to the measure of their 
understanding, in order that they may receive it with 
avidity, practise it with care, and adhere to it with 
fidelity, fearful lest they violate the secret oath by 
which the loyalty of every fresh recruit is to be 
secured. 1 Thus by imperceptible degrees must that 
light be admitted by which, in the course of time, 
the whole globe is to be enlightened, and thus we 
shall at length behold fully developed that great and 
wondrous system which is to purify the earth and 
restore her primeval glory. 2 We must at all times 
take care not to reveal our real aim precipitately, 
since weak minds might be dazzled at first by so 
brilliant and searching a light. From time to time 
some few rays must be allowed to penetrate the 
gloom, in order gradually to accustom the eye to that 
resplendent light which is destined at some future 

1 In what an unfortunate position does this place the simple member 
of the Craft ! He swears by all he holds sacred that he has never heard 
the least word of harm in his " temple," and at once sets down the 
writings we quote from as the fabrication of a Belgian Ultramontane. 
If his social position entitles him to high rank in the Craft, he may 
possibly reach the highest grade of all, and still, especially if he seldom 
take part in active proceedings, remain in absolute ignorance of all 
that goes on. The Greek tragic poet said truly, that against folly even 
the gods themselves fight in vain. 

2 This view of the subject implies that the earth has been a great suf- 
ferer through the revelations of the Old and New Testament, and the social 
order built up upon them, so that it needs to be made a tabula rasa. 

against Monarchy. 9 1 

day to illuminate the whole earth ; but we must 
moderate a glare which, if too piercing, might pro- 
duce blindness a result more fatal to them and to 
our Order than the darkness from which we seek to 
extricate them." Such are the instructions of the 
secret document ; they afford abundant proof that 
Freemasons must be divided into the three classes 
we have named, and judged of accordingly if we 
would reconcile the many apparent contradictions 
with which we meet. 

This distinction is especially necessary if we wish 
to comprehend the real and peculiar position of Free- 
masonry with regard to Monarchy. We here employ 
this word in its widest sense, as applicable not merely 
to the lawful wearer of the crown, but also to all civil 
authority, in as far as it represents supreme power on 
particular points, and requires obedience from its sub- 
jects in the name of God as a matter of conscience. 

The " Word " plays a great part in Freemasonry, 
as in all Societies which are veiled from the gaze 
of the profane. The design is, to express the thing 
signified in the most concise form, and one by which 
the outside world may be led to suspect nothing, 
while nobler natures may have their interest aroused, 
the half-initiated and unsuspicious may not feel 
alarmed, and the initiated, when called upon to 
speak, may be enabled to make himself half or 
wholly understood by his hearers, according to their 
different degrees ; the whole audience nevertheless 
enjoying the pleasing delusion that they have per- 
fectly comprehended all that was said. The two 

92 The Secret Warfare 

sacramental words have already been mentioned.; 
they are Liberty and Equality, and are contained in 
the name of Masonic Free Brethren. All speeches 
and songs of the Lodges revolve round these two 
centres. Formerly it was strictly forbidden to place 
them in juxtaposition, or in any way to couple the 
words together ; in some parts, this rule may yet be 
in force, and may be the reason why we generally 
find one of the two treated of separately and magni- 
fied alone. But this veil of caution was to be torn 
away abruptly. On the I2th August 1792, the very 
day on which the unfortunate Louis XVI. was de- 
clared, after a trial which lasted forty-eight hours, to 
have forfeited his throne, and was led captive to the 
Temple, the legislative body passed a vote, deciding 
that from this time the date of Equality should be 
added to that of Liberty ; in fact, the warrant for the 
King's capture bore this date, " 4th year of Liberty, 
ist year and 1st day of Equality." Barruel, an eye- 
witness of the events of that period, and also himself 
intimately acquainted with many Freemasons in 
Paris, relates that the Brethren, considering that the 
time had come when they were free to publish the 
secret they had sworn to keep, shouted aloud, " At 
last our goal is reached ; from this day France will 
be one vast Lodge, and all Frenchmen Freemasons ; 
the rest of the world will soon follow our example." 
He declares that he himself heard some of the most 
reticent of the Masons proclaiming publicly, " At 
last the object of our League has been attained, 
Equality and Freedom ; all men are Brothers and 

against Monarchy. 93 

equals : ' all men are free,' was the whole purport of 
law, the goal of our wishes, in fact, our great secret." 
Long before these events took place, Barruel had 
been received into the Order against his will, by dis- 
pensation from the regular oath ; he had once wit- 
nessed a reception, more in keeping with the rules 
than his own had been, at the close of which the 
"Worshipful " thus addressed the candidate, who had 
just been sworn in and received as a Brother : 
"My dearest Brother, the secret of Freemasonry con- 
sists in these words, Equality and Liberty : all men 
are free, all men are equal, all men are brethren." 

Taken in their best acceptation, these words can 
be repeated by any one. We are free, delivered from 
the bondage of sin, free members of society, living 
under the rule of law, not of arbitrary power. We 
are equals, children of the same Heavenly Father ; 
we ought therefore to love as brethren and relieve 
one another in time of need. Hence we understand 
how some of the best men are entrapped into joining 
the Craft. Barruel himself testifies that, of his own 
Lodge, during the Reign of Terror, the simple mem- 
bers showed a leaning towards Monarchy, whilst 
the "Worshipful" remained what he was before, 
a furious Jacobin. 

Social intercourse with a circle of loyal Brothers 
and apparently well-disposed friends is an agreeable 
recreation even for a king, especially as he rarely 
knows what it is to have a real friend, or to escape 
from the shackles of court etiquette ; and since its 

94 The Secret Warfare 

dark and terrible aspect is concealed from his view 
with a fabulous dexterity, why should he suspect any 
evil designs in this League ? To Freemasons it is a 
matter of still greater moment to have the head of 
the State or one of his nearest relatives as their 
Patron, to reckon his counsellors among their mem- 
bers, or to procure for one of the most deeply initi- 
ated of their Craft the nomination to some post of 
importance. On page 18 of the "Disclosures," 
already often quoted, we read as follows : " Liberty 
and Equality, as figured by Solomon's Temple, form 
the most powerful of auxiliaries in continually ad- 
vancing our work, and drawing nearer to our great 
and lofty end. For these we are indebted to our 
illustrious Founder. It is of the utmost importance, 
if we would bring our great designs to a happy con- 
clusion, as well as render their execution a matter of 
less difficulty and danger, that we spare no effort to 
get into our power the most prominent members 
of the clerical and military professions, the civic 
authorities, the education of the young, kings them- 
selves and princes, especially their children, their 
counsellors and ministers ; in a word, all whose in- 
terests might generally clash with our principles." 

Here we have an explanation of the cringing sub- 
mission exhibited by the Craft towards any existing 
authority which they have not the power to over- 
throw. When, on the crash of the great Revolution, 
Napoleon I. appeared as the heir to its fortunes, the 
Brethren worshipped him in a manner that was abso- 

against Monarchy. 95 

lutely romantic ; but no sooner had the conqueror 
fallen than they destroyed in hot haste all names and 
emblems that could recall him to mind, and the Grand 
Orient was no less ready to fall at the feet of Louis 
XVIII. than it had been at those of his predecessor. 
When Charles X. and his son were driven away, 
Brother Lafayette and the Citizen-King, who thought 
it an honour to belong to us, received the most extra- 
vagant ovations from the Lodges, as did also the Re- 
public of the Blue Masons in 1848, and the subse- 
quent author of the coup-d'etat, their friend and 
brother, Napoleon. 1 Proofs of the greatest devotion 
to the civil authorities, and of a truly romantic pa- 
triotism, are also displayed, in the hope of enticing 
to their " temples " the chiefs of the corporation ; so 
that, this effected, the Freemasons may justly boast, 
"We wander amidst our adversaries, shrouded in 
threefold darkness. Their passions serve as wires, 
whereby, unknown to themselves, we set them in 
motion, and compel them unwittingly to work in 
union with us. Under the very shadow of authority 
Masonry carries on the great work entrusted to her." 2 
The loyal rejoicings of the Order are never to be 
accepted in good faith, but should be regarded as a 
mere cloak to cover the most extreme Radicalism.. 
We find convincing proof of this given in the " Dis- 
closures," &c. (p. 27), in the following words : " Good 

1 Cf. "Laacher Stimmen," 1872, No. 2, p. 115. 

2 Cf. Vienna Freemasons' Journal, MSS., for circulation in the Craft, 
2d year of issue, No. I, p. 66. 

96 The Secret Warfare 

care must be taken not to express ourselves too 
plainly concerning absolute liberty and equality be- 
fore we have made ourselves thoroughly acquainted 
with the mind of the aspirant, and the force of char- 
acter he may possess. If we do not find him suffi- 
ciently firm, if we have reason to think the position 
threatens to become critical, we must immediately 
order to the front a new battery ; adopt a milder 
tone; with all possible skill and prudence soften down 
the meaning of every phrase ; and put our real views 
quite out of sight. We interpret this Temple of 
Solomon that is, Liberty and Equality as having 
reference to our Society alone ; there is no idea of 
extending it beyond these limits; anything like re- 
bellion, assertion of independence, casting off. autho- 
rity, are altogether out of the question. Quickly, 
deftly, and at once, everything must be put in a fresh 
light, and attention called to the fulfilment of duty, 
the allegiance due to God, the practice of virtue, the 
observance of unshaken loyalty to the powers that be. 
Monsters, tyrants, scourges of humanity are suddenly 
converted into fathers of their people, representatives 
of God on earth, kings who deserve our esteem, our 
homage, our veneration, on account of their sterling 
personal worth and their exalted dignity and greatness. 
In a word, to the eyes of such a neophyte, Freemasonry 
must only aim at promoting the fear of Almighty 
God, faithful obedience to rulers, humble deference to 
authority, hatred of evil, love of all that is good and 
virtuetrs. ' At given times, in order the more surely to 

against Monarchy. 97 

hurl from its car the Juggernaut which threatens us 
with destruction, it is necessary to feign to offer it 
incense and adoration." 

It is not difficult for the student of history, the 
careful observer of the march of events, to see through 
the tissue of fraud wherewith Freemasonry seeks to 
undermine regular monarchy. One need only re- 
member the fulsome and degrading flatteries heaped 
upon the Emperor Joseph II. of Austria, which proved 
as effectual in destroying his prestige as was the 
miscarriage of his own plans. Expressions such as 
these, " Dearest Joseph," " Beloved son," " Great, im- 
mortal Joseph," which abound in the pamphlets of the 
Craft, should never be uttered loud enough to reach 
the beetling heights where monarchs dwell. It matters 
not whether a Government has freely consented to be 
taken in tow by the Secret Society, or whether it is 
obliged to show its practical gratitude for services re- 
ceived ; in either case, the familiar path of " liberty 
and equality " must be trodden. The first step consists 
always of measures against the Church, for such strike 
with the force of a two-edged blade ; when once the 
altar, the main support of the throne, is attacked 
and robbed of its influence, the Christian part of the 
population, feeling that those placed over them have 
wounded them in their sanctum sanctorum, their reli- 
gion, begin to waver in their confidence in the Go- 
vernment, and in their loyal affection to the heredi- 
tary dynasty. A mercenary press and the voices of 
the Brethren may indeed avail either to stifle the cry 

98 The Secret Warfare 

which breaks from a suffering people, or to drown it 
altogether by vociferous praise of the new policy. 
They may succeed, by tale-bearing and calumny, in 
bringing into discredit the fidelity of the most true- 
hearted men ; but by these means the poison of dis- 
affection will be driven back into the very heart's 
blood of the population, there to produce a slow 
decline which will eat out the life of the State, and 
bring about the desired revolution. The second blow 
is aimed at the aristocracy, those chivalrous defen- 
ders of the throne, and traditional champions of 
justice. When a Government, becoming alive to its 
danger, seeks to free itself from the fatal embrace of 
such a foe, its struggles only serve to draw tighter 
the bonds which bind it. Joseph II. brought down 
on himself a storm of abuse from all the European 
Lodges by his decree of December 16, 1785, which 
laid some restraint on the action of the " so-called 
Society of Freemasons," and attributed to them 
underhand proceedings. 1 The war with the Turks 
was the work of the Secret Society, the plan being 
hatched by Herzberg and his dear friend Pitt ; one 
of the heads of the Craft, the Hungarian Count 
Nicholas Forgasch, personally carrying on an intrigue 
with Herzberg, in the hope of playing in the country 
of St Stephen a part similar to that enacted by 

1 The infamous political intrigues carried on by the Illuminati and by 
the Freemasons of North Germany were a special source of mischief ; 
the chief person concerned in them was the notorious Herzberg. See 
an important document on the subject in Brunner, p. 516 sey. } copied 
in the " Historische-Politische Blatter," p. 59 seq. 

against Monarchy. 99 

Orleans in France ; in fact, verses were printed in 
Hungary, openly giving him the title of King of the 
country. It was to revenge themselves on Joseph 
II. that the Freemasons all over Europe espoused 
the cause of Orleans in his attempt on the Regency ; 
and the same motive induced them to take part with 
the Emperor's sister in the notorious affair of the 
diamond necklace, in order through her to expose 
the monarch whom, at that time, they so cordially 
hated. 1 Towards the end of his days, this well- 
meaning monarch recognised his error, and saw who 
had been his secret enemies ; but it was then too 
late, and the immense moral influence which he might 
have employed in support of the throne was irretriev- 
ably lost. We will pass over the efforts of the Craft 
unfortunately only too successful' to involve the 
Piedmontese King Charles Albert in its toils, and 
to undermine his dynasty, after having been instru- 
mental in overthrowing the other thrones of Italy ; 
nor will we speak of the banishment of Isabella of 
Spain, just as she had succeeded in forming a better 
Ministry: for we do not intend to discuss in detail the 
events of the present day. 

But what is of the greatest importance to our pur- 

1 See the references already given. Rohan was a Mason of high 
grade, likewise Cagliostro, Orleans being Grand Master of the French 
Lodges. Information respecting the influence of Freemasonry on the 
course of the Seven Years' War is found in " Historische-Politische 
Blatter," vol. xvi. p. 477 seq. ; vol. xxix. p. 577 seq. In regard to the 
political activity of the Order in more recent times, Cf. idem, vol. 1. 
p. 427 j*/. 

ioo The Secret Warfare 

pose is the proof afforded by these events that Free- 
masonry is fundamentally opposed to regal and civic 
authority. At the same time they show that intrigues 
of an unmistakably revolutionary tendency are not 
faux pas made by certain recalcitrant members, but a 
necessary consequence of the fundamental principles 
of the Society, and that only most imperfectly en- 
lightened Brethren complain of violation of the rules 
in those very circumstances where the strictest regular 
observance has been practised. 

I. From all that has been stated, it becomes apparent 
that universal liberty and absolute equality is the ob- 
ject Freemasonry keeps ever in view. This liberty is 
not the wise control exercised by the nobler and higher 
part of man over all that is mean and vile in his fallen 
nature, as inculcated by the Gospel, but it is, on the 
contrary, a casting off of all restraints in religious, 
political, and social life ; that emancipation of the 
will and of the passions which never fails ultimately 
to result in the enslavement of all that is best in man. 
Liberty for all that is evil, bondage for all that is 
good ! such is the motto of that Liberalism which 
is the offspring of Freemasonry; and the word 
Equality is to be understood as meaning social de- 
mocracy in its strictest sense. To sum up all, we have 
before us in these two words, which express every- 
thing, an entire political system. In the <{ Disclosures" 
(p. 14 seq.) we read as follows : " Liberty and 
Equality are the two main advantages towards which 
our plans must ever tend, the employment of all pos- 

against Monarchy. I o i 

sible cunning and powers of dissimulation being a 
matter of course. Hypocrisy must lend us her able 
assistance. We must continually search and probe 
vacillating minds, and set them in motion so gently 
that they may scarcely be aware of the slightest pres- 
sure. We must amuse them, carry them along with 
us, deceive them at the opportune time, make them 
in love with their own delusions, lull them to sleep in 
the sweet sense of their new dignity " (of Freemasons), 
" and only reveal our designs respecting them when the 
goal is close at hand, and they, lost in the bewilder- 
ing maze of an enticing and hopeless labyrinth, have 
neither the power nor the will to strike out into 
another path. In the end, clinging closely to the 
guide who has led them thus far, they will be quite 
prepared to regard the most startling and extravagant 
revolution as the simple conclusion that must natu- 
rally be expected." It is only for the purpose of 
duping weak or scrupulous persons that Freemasons 
describe liberty and equality as merely the salt that 
gives savour to the close bond of amity which unites 
the Brethren. These principles are really intended 
to have in due time a world-wide extension, and to 
form the basis of a new structure of humanity. The 
names of North, South, East, and West, given to the 
four walls of the Lodges, sufficiently denote the cosmo- 
politan nature of the science taught within them. If 
we remember the extraordinary activity of the pro- 
paganda of the Order in every land, it is simply 
impossible to believe that brotherly intercourse with 

IO2 The Seer el Warfare 

a circle of friends could be the sole object of the 
League. Besides, the larger the circle of friends, the 
weaker grows the friendship. An Association boast- 
ing more tharf sixteen millions of members never is, 
nor possibly can be, a circle of friends ; and, whatever 
solemn assurances are put forward to the contrary, 
no one can view it otherwise than as a political union, 
pledged in the name of Liberty and Equality to 
acknowledge no monarch and no authority. We read 
in the Vienna Journal (MSS. for the Brethren, 1st 
year, No. 2, p. 163 seq^ : " On being asked to 'give a 
definition of the real object of the Society, the oracles 
of the Order at length told us, in answer to the 
strange request, that benevolence in its widest sense, 
or, to speak more correctly, the promotion of the wel- 
fare of humanity by works of benevolence, was its 
object. But let us examine the constitutions of our 
Order, and find how this object is embodied there. 
To understand this, we must glance at the heavy and 
interminable chain of evil which humanity drags about 
with it throughout every quarter of the globe, and on 
examination we shall find that almost all this evil is 
the effect of the pernicious influences working in the 
world, whence arise the prejudices generally prevalent 
as to foreign birth, inequality of rank, diversities of 
religion. Let us contemplate this Order, dispersed 
over the surface of the earth, and we shall see that its 
main object can be none other than the good of man- 
kind. It is a Society which proposes to itself, as its 
primary and ultimate end, to banish completely from 

against Monarchy. 103 

amongst its members J those contemptible considera- 
tions of foreign birth, class distinctions, and religious 
differences, which have produced such lamentable 
results. Wherefore, one of its first principles is to 
regard the whole dignity of man as consisting in being 
what nature has called us to be creatures of the 
same race, citizens of the same world, proprietors of 
the same earth, children of the same mother." The 
Sibylline veil in which these words are wrapt is in this 
instance a tolerably transparent one. With the pre- 
judices of foreign birth the boundaries of States must 
also be swept away, and with class distinctions the 
kingly prerogative must likewise fall to the ground. 
The whole worth of man, besides his virtues (of course 
only natural ones), lies in the fact of his being a man 
like other men ; and all men are equal, not in the 
Christian sense of all being children of one Heavenly 
Father, and fellow-heirs of redemption, but in a purely 
natural, human, and social sense. 

We find the same thing expressed in other words 
in the "Disclosures" (p. 6 seq.) : "The task of dis- 
pelling speedily and successfully the shades of night 
which enveloped humanity, of guiding the steps of 
mankind out of the region of darkness, and of open- 
ing men's eyes to the light of truth, so long obscured 
by clouds of error, required an intellect no less power- 

1 And not from amongst its members only, but in due course, and at 
the right moment, from the whole world, as is plainly to be gathered 
from the concluding sentence. Further information respecting the 
universality of these efforts of the League will be given under our fourth 

IO4 The Secret Warfare 

ful than that of our Founder. Therefore, we must 
ever hold in our hands the tools entrusted to us by 
that great Master, labouring incessantly to keep them 
in good condition, and to put them to a worthy use, 
until the unexpected denouement shall arrive to startle 
the world with the most terrible, but at the same time 
most felicitous, of all revolutions, and confer immor- 
tal glory upon that sagacious enemy of all crowned 
heads. In order to achieve this, no effort must be 
spared to attract, by the deceptive bait of Brother- 
hood, an immense multitude of persons, and unite 
them in the same views, without allowing differences 
of taste, character, and religion to offer any obstacle. 
Our teaching must be regulated with consummate 
skill, in order to animate and keep up this Associa- 
tion, and extend it beyond the limits of its own mem- 
bers to all the inhabitants of the world, so that even 
the wildest and most primitive races of Central Africa 
or America shall be included within our embrace. 
This exalted doctrine, the soul of our Union and the 
animating spirit of all its members, consists in that 
radical instinct, the law engraved by nature in every 
heart, which must ever be the basis of all our transac- 
tions a thirst for liberty and equality." 

Now, what is the King, in the Lodge and in the 
eyes of the Craft ? Simply " Brother So-and-so," no 
more nor less than any other Freemason, or any other 
man. His royal dignity appertains only to the pro- 
fane world ; it is the rough and unhewn stone, which 
the blows of the Mason's hammer, the use of his 

aga inst Mono, rchy. 105 

square and plumb-line, is to model into the form of a 
cube, />., a stone of which all the sides are equal. 
The king takes his place in the Lodge as an equal 
amongst his equals, one in a circle formed of millions 
of friends. We are well aware that even to a Prince 
a real friend is an invaluable treasure, that the most 
exalted monarchs love to gather round them a small 
number of trusty companions. But that friendship 
alone can be termed real in which the Prince remains 
a Prince, in which his friendship bears the stamp of 
gracious condescension, and the individual honoured 
by it is ready to hazard life and limb to defend the 
rights of his royal friend. Now, according to the 
views of the Craft, the ruling Sovereign is an equal, a 
" Brother," on a level with- all other initiated Brethren, 
soon to stand on the same footing with all the whole 
human race. However this bitter fruit of the secret 
teachings of Freemasonry may be concealed from 
him by intoxicating draughts of exultant adulation, 
the venomous serpent of treason ever lurks under the 
roses of loyalty. The Craft recognises no monarchy. 
2. In his character of Brother and equal, the King 
has, according to Masonic teaching, no right of com- 
mand. This follows as the logical consequence of 
what we have just stated ; but as it has hitherto been 
our rule to prove everything step by step, we will 
make no exception in the present case. Brother 
Lamartine, by no means the reddest of the red, mem- 
ber and President of the Provisionary French Govern- 
ment in 1848, expressed his conviction that "the 

io6 The Secret Warfare 

great ideas which were at the bottom of the popular 
risings in 1789, 1830, and 1848 were the offspring of 
Freemasonry." These so-called great ideas, however, 
denied the existence of monarchical rights. One of 
the organs of the League, a Jewish Brother named 
Weil, thus writes : " We exercise a mighty influence 
on the course of events and the progress of civilisa- 
tion, in the work of spreading Republicanism amongst 
the people." J This means that the spread of Masonic 
principles will bring about the emancipation of nations, 
and at last teach them that no king possesses the 
right to command them. Brother Borne likewise 
says : " We have shaken the pillars on which the old 
building rests, with such force, that they must soon 
give way." This " old building " is the Christian State, 
the Throne, and the Altar. The " Disclosures " (p. 10) 
speak no less plainly on this point : " By means of 
liberty and equality, our much-prized prerogatives, 
we must seek to dry up the tainted fountains whence 
flow all the ills of mankind ; we must obliterate every 
trace of the degrading differences of station, which 
obtrude themselves upon our notice ; we must restore 
man to his primeval rights, no longer recognising 
rank and dignity, two things the mere sight of which 
offends the eye of man and wounds his self-love. 
Obedience is a mere chimera, and has no place in the 
wise plans of Providence ; it rests upon the caprices 

1 Cf. the above-named " Klageschrift eines Berliner Freiijiaurj- ^<>n 
the corruption of the League by means of the Jews, which a ,. d 
in the " Historische-Politische Blatter." 

against Monarchy. 107 

of fate" (royal birth), "and the exorbitant demands of 
a pride which is resolved that everything shall bend 
before it, and which regards the creatures inhabiting 
the world " (mankind) " as a low and despicable race of 
beings, created for the sole purpose of serving it as 
slaves." If every kind of authority is a violation of 
the hereditary rights of man, if to be born to the 
purple is only a freak of chance, and to wear it is an 
unpardonable exaltation of self at the expense of 
one's fellow-men, then every act of obedience is a 
folly and a degradation, and no king possesses the 
right to rule. 1 

3. According to these doctrines, it is criminal on 
the part of any ruler to persist in asserting his right 
to power. If complete political equality is an un- 
alienable and primitive right peculiar to mankind, 
any encroachment on it is a glaring offence. Hence 
Brother Juge, in the treatise we have already 
quoted, speaks of "kingly greed;" hence, too, we 
so often meet with words such as " despot " and 
" tyrant," while the " Colossus " which is to be over- 
thrown means just the same thing. The concluding 
sentences of the " Disclosures," p. 28, run as follows : 
" Let us keep our eyes continually fixed upon the 

1 In explanation of what goes before, we quote a saying of the revo- 
lutionist Gregoire, from the Moniteur > Nov. 28, 1792, " Rapport sur la 
Savoie:" "All Governments are our enemies, all nations are our 
friends ; either we shall be destroyed, or they emancipated : and eman- 
cipated they shall be. When the axe of freedom has struck down the 
throne, it will fall upon the head of any one who strives to piece to- 
gether its fragments." 

loS The Secret Warfare 

Temple of Solomon (the reconstruction of modern 
society) and upon our emblems ; but never let us 
permit the real significance of our teaching to be 
known, except in the Lodge of a few select Brethren ! 
.... Courage, Fraternity, Unity, Perseverance ! 
Let us arm ourselves with this invisible light, and 
cherish within our hearts a courage worthy of the 
loftiest souls. My Brethren, let it be our firm con- 
viction that we represent the lantern of Diogenes, 
that we are fiery meteors of terrible omen to tyrants. 
Unbroken transmission of our doctrine makes us 
immortal, our unity renders us invincible ; to our 
blows is it reserved to fell this Colossus." These 
blows, however, were represented publicly as virtuous 
actions and heroic deeds, and the point at issue is 
to do away with the produce of a criminal and un- 
healthy state of society, the plague of Monarchy. 

4. Thus according to the express teaching of Free- 
masonry, kingly dominion, and indeed all authority 
in general, is to be extirpated ; in this way man will 
see the dawn of a second Golden Age. Let us listen 
to the words of the Masons themselves : " At first this 
independence, this casting off of all supremacy and 
all power, must be represented, even among ourselves, 
as only the restoration of the Golden Age, that 
happy time of which poets sing, when a beneficent 
Deity came and ruled the earth's first inhabitants with 
a sceptre of flowers. By this Golden Age we mean 
those peaceful years when hearts, free from passions, 
were strangers to the sting of jealousy ; when pride, 

against Monarchy. 109 

covetousness, and other vices were unknown ; when 
men were free and equal, ruling their conduct ac- 
cording to the laws of Nature alone, and recognising 
no other differences amongst themselves than those 
which wise Mother Nature had herself established. 
But whereas nothing short of a miracle can work 
so sudden a change, and any premature action can 
only result in failure, we must set to work with skill 
and the greatest caution, until men are freed from 
those universal and ancient" (z>., religious) "prejudices 
which, by robbing simple souls of their strength and 
peace of mind, drag them into a deep abyss of error, 
and bring them into subjection to the passions of 
those imperious tyrants" (kings) " who are devoured 

by ambition and avarice Our policy must be 

unfolded ever with vast skill and a certain amount of 
mystery to the aspirant ; we must confine ourselves 
to representing to him this freedom and equality as a 
most delightful thing, a happiness reserved for our 
Order alone : without losing sight of our real aim. 
We must thoroughly imbue him with our spirit, until 
habit becomes second nature to him, and the hour 
arrives when our Society finds itself strong enough to 
muster the whole world under its banner. Up to 
that time, we must depict our Society to him as an 
elect family, free from those stormy passions and 
gnawing cares of which mankind is the victim ; a 
family which, rocked in the bosom of beauteous 
nature, lives over again the Golden Age, and from its 
safe harbour looks out with pitying eye over the 

1 1 o The Secret Warfare 

wide sea of error in which its hapless fellow-men are 
struggling in the present hour. We must hold fast 
the fundamental principle of our Order, that all our 
Brother Masons" (in the lower grades) "are only our 
soldiers and workmen, whilst we are their generals 
and the great architects commissioned by Freedom to 
construct a vast edifice z>., the reform of the human 
race, through the destruction of kings, those scourges 
of humanity." After the secret document has coun- 
selled that the Order be recruited as far as possible from 
the youth of the upper classes, even of the aristocracy, 
it thus proceeds : " In education, we must gently 
instil the essence of our teaching in its most attractive 
form, and, without exciting the least suspicion, insen- 
sibly prepare those in high places for the blow which will 
annihilate them, endeavouring to weaken their pres- 
tige and destroy the power they have usurped over 
their fellow-men by means of well-known writers, 
whose views are in harmony with our plans. We 
must inspire inferiors with ambition, and with jealousy 
of their superiors, teaching them to despise and hate 
all whom chance has placed above them. They must 
thus be gradually led on to insubordination, by being 
skilfully shown that to require loyalty and fidelity 
proves an immoderate thirst for power, and is an 

unwarrantable outrage on the rights of men 

Thus we shall induce young hearts who are incapable 
of discerning our real end to help us in accomplishing 
our great work, and in restoring to man the noble inde- 
pendence bestowed on him by his Creator as a pecu- 

against Monarchy. 1 1 1 

liar prerogative which alone distinguishes him from 
the rest of creation." From these words it may 
plainly be inferred how intimate is the connection 
existing between modern educational legislation and 
the designs of Freemasonry upon thrones and autho- 
rities. They may repeat over and over again a 
thousand times how they merely wish to lessen the 
influence of the Clergy and strengthen the power of 
the State; the more loudly their words proclaim 
fidelity to the State, the more firmly we believe a 
contrary feeling to exist in their hearts. 

The abolition of monarchy and of authority in 
general is symbolised in the Masonic legends by 
Solomon's temple. This temple in Jerusalem, built 
at the command of God by the wisest of kings, re- 
mained standing for a long period, a pile of wondrous 
magnificence, dedicated to the worship of the true 
God. But after the lapse of centuries, a mighty host 
came from the East, and destroyed the building, 
carrying away into cruel captivity in Babylon the 
people of God. At length the hour of deliverance 
approached ; a heathen king, divinely inspired, set 
free the captives, and gave them permission to re- 
build their temple, furnishing them besides with the 
means of accomplishing this undertaking. Let us 
now hearken to the interpretation of this scriptural 
history, as given by the Craft in its own words : 
" The temple in its first glory is an image of the 
primeval condition of man, when he had been created 
out of nothing ; religion, and the ceremonial of re- 

1 1 2 The Secret Warfare 

ligion, is simply the carrying out of that great law of 
nature implanted in every heart, having its root in 
those principles of mutual charity and toleration 
which all men are bound to observe. The destruc- 
tion of the temple and the thraldom of the servants 
of the living God is emblematic of the pride, ambi- 
tion, and greed which have brought into the world 
dependence and slavery. The Assyrians and their 
merciless host denote kings, princes, and governors, 
whose power has laid a galling yoke on the neck of 
so many oppressed peoples. Finally, the chosen 
people entrusted with the rebuilding of the temple 
represent our enlightened Brethren and Freemasons, 
whose mission it is to reintroduce amongst mankind 
that liberty and equality which is its distinctive pre- 
rogative, and thus restore to our planet her lost glory " 
(" Revelations/' p. 21 seq^}. 

Here, then, we see what the much-boasted philan- 
thropy of Freemasonry " benevolence in its widest 
sense," as they call it is driving at. In order to 
throw dust into the eyes of the public, collections are 
made in the Lodges on the occasion of any national 
calamity, and the amount of the same ostentatiously 
published. In some parts, as, for instance, in Holland, 
schools are established for the orphans of Free- 
masons ; and a portion of the immense profits re- 
turned by the mercantile transactions carried on by 
members of the Craft is devoted to objects professing 
"~*t6"T5e /t>f general utility, but really confined to the 
interests of Freemasonry. In this manner patronage 

against Monarchy. 1 1 3 

is gained, adversaries are silenced, and a favourable 
impression is made on the unreflecting portion of the 
upper classes. But their benevolent exertions always 
have been, and always will be, attempts to bring 
back the "golden age of universal liberty and equality" 
by means of the destruction of authority throughout 
the world. In a speech delivered at a celebration of 
the centenary of the Middleburgh Lodge, " La Com- 
pagnie durable," " Brother " Tiffle spoke thus : " Our 
avowed object is the amelioration of the whole human 
race ; not by making proselytes for ourselves, or for any 
religious persuasion or form of government whatsoever, 
but exclusively through benevolence, in the widest 
acceptation of the term. Our Lodges are schools, 
where we learn from one another the Royal Art of 
regulating our actions in such a manner that they 
may serve as a rule and example for every rational 
being. From the windows of our temples the eternal 
flame, burning upon our altars with a clear and vivid 
brightness, must shine forth upon the surface of the 
earth, so that all nations may walk by its light. 
Thus the partitions will not have to be thrown down ; 
they will gradually fall of themselves, rewarding the 
labours of 'Freemasonry, and enabling it to clasp all, 
our sisters " (the female sex) " assuredly included 
in its comprehensive embrace." The allusions made 
by Tiffle in this speech are fully explained by what 
has been said in a former part of this work. We can 
also now understand why Freemasonry is pleased to 

call itself the " Royal Art," since it claims to have dis- 


1 14 The Secret Warfare 

covered the secret whereby all men can be happily 
governed namely, by the abolition of monarchy and 
all manner of authority, and by the restoration of 
absolute liberty and equality. 

V. In order to attain the end aimed at, Religion, 
the basis of authority, is to be uprooted. The 
designs of the Secret Society are, as we have already 
shown, completely antagonistic to Christianity, and 
identical with those of Voltaire. Several of the 
authorities we have quoted do not attempt to conceal 
that the Altar will be overturned at the same time 
as the Throne, if not before it, as being its principal 
bulwark. The following sentences from the " Dis- 
closures " (p. 23 seq^] are sufficiently explicit : " Since 
it has been man's unhappy fate to survive the de- 
struction of his distinctive rights" (liberty and equality !) 
" and to sink from the glorious position of the inde- 
pendence he once held ; since he is now in a state of 
subjection, is branded with ignominy, lies helpless in 
the abyss which the pride and ambition of his fellow- 
men have dug for him, and into which his indifference 
to his own real interests has enabled them to precipi- 
tate him under these circumstances it becomes his 
bounden duty to rise up once more and wave aloft 
the standard of independence and equality wrested 
from him by the tyrant's hand, planting it upon the 
corpses of those pitiless monsters who were the 
original authors of man's fall. But if, on the other 
hand, man is himself to blame for his misfortune" (by 

against Monarchy. 1 1 5 

the free election of a king) ; " if his degradation is the 
work of his own arm, his eyes must be opened to see 
the fetters he has forged for himself. He must grasp 
the helping-hand we hold out to him, in order to 
burst his bonds and enable him to overcome in his 
turn the hated oppressor. For the Brethren of our 
Craft it is reserved to achieve this triumph that is, 
to gather together in one vast corporation all the 
different families of nations who, originally all parts 
of one great whole, have become separated and scat- 
tered, and in proportion to their divergence from the 
common centre mutually estranged, to such a degree 
that they no longer have any desire to be reunited, 
and to compose once more the body of which they 
were formerly members. Let it be ours, my Bre- 
thren, to extinguish the torch of dissension which is 
consuming the world, and kindle in its stead that 
light by whose fructifying beams our race is to be 
created anew in vernal perfection and increased 
purity. 1 Soon, like a second Moses, shall we set 
these groaning nations free ; soon will all tyrants fall, 
and their power crumble at the sight of the wonders 
accomplished by our arm made strong in the justice 

of its cause It has not been by means of force 

alone that man has been robbed of liberty and 
equality ; ignorance and superstition have also been 

1 We might imagine that one of the founders of the International 
had uttered these words ? And yet the document dates at the latest 
from 1820. At any rate, the Dutch translation, made from a second 
French edition, was printed in 1826. 

1 1 6 The Secret Warfare 

brought to bear, in order to blind his eyes, and prevent 
his claiming again the possessions so unjustly taken 
from him. Kings, those unfortunate tyrants, wishing 
to plant on a sure foundation the throne they had 
raised upon ruins, knew well how skilfully to instil 
into the minds of their subjects the convenient doc- 
trine that religion, the worship most pleasing to God, 
consists in blind submission and loyal obedience to 
earthly princes, and that the allegiance due to them 
cannot be withheld without sacrilege. This snare 
was cunningly laid, and mankind was decoyed into it 
by the novel bait of a dogma resting on an utterly 
false basis ; which dogma early inculcated, prevented 
every murmur, and rocked reason to sleep. Thus 
man became incapable of perceiving the rational dis- 
tinction between divine and natural right, and viewed 
any change of his" (social and political) ''condition 
not merely as a thing impossible, but as an outrage 
on most sacred rights." The advice is added that all. 
religious idols should be destroyed. From such a 
point of view no one can deny that, as the religion of 
Jesus Christ is the true foundation of the throne, and 
a Christian people is not easily induced to rise in 
rebellion against its lawful rulers, it follows, therefore, 
that in Europe every revolution must begin with the 
Church ; for when once the altars are overthrown, 
and the faithful thrust back into the gloom of the 
catacombs, thrones will fall as a matter of course. 
We have for years been called upon to witness in 
Germany and Austria the furious battle of exoteric 

against Monarchy. 1 1 7 

Freemasonry, the Liberal party, against positive 
Christianity, and all the blessed influences which its 
external life exercises in the world. In the back- 
ground stand the Liberal leaders ; under their thin 
disguise we recognise them to be the members of the 
Craft. We know what the closing scene of the drama 
will be. The concessions made at the expense of 
the Church are only instalments paid off before the 
final winding-up of affairs. They do not appease 
the hungry creditor ; they only incite him to make 
fresh demands. 

VI. An universal revolution is the first step on the 
road leading to the world-wide republic of the future. 
The old order of things, resting on religious prejudice 
and political tyranny, must, says the Freemason, be 
overthrown, in order that a new temple of humanity, 
without kings and without authority, may be estab- 
lished on the groundwork of mutual liberty and 
equality. In other words, an universal republic must 
be founded. This republic can only be ushered in by 
the spasmodic throes of an universal revolution, which, 
although productive of a convulsion more terrible than 
any the world has ever known, will be attended with 
the most beneficial results. Innumerable speeches 
made by Freemasons might be quoted, announcing its 
near approach. One party amongst the Brethren holds 
the belief that this end is to be attained by universal 
extension of the Secret Society, and by getting the 
education of the rising generation into the hands of 
the Craft, so that at length monarchs will voluntarily 

1 1 8 The Secret Warfare 

doff their crowns, and officials vacate their posts. The 
other party, on the contrary, does not dream of any 
such fools' paradise ; and precisely those who belong 
to the higher grades know as their ritual alone 
would suffice to teach them that nothing short of a 
desperate revolution can usher in the golden age, 
along a path strewn with corpses and encumbered 
with ruins. In the " Astraea, Taschenbuch fiir Frei- 
maurer von Bruder Sydow," 1845, p. 85, an orator 
speaks as follows : " If the structure of humanity is 
to advance, the old scaffolding which has hindered 
the progress of the building must be pulled down, 
even though all the powers in the world cling to it to 
uphold it. That which is destined to destruction 
must in the course of things be destroyed ; and if 
human powers resist this law, at the behest of fate a 
stronger power" (query, the Chiefs of the Order?) 
" will appear upon the scene to carry out the eternal 
decrees of Providence. The Reformation of the 
Church, as well as the French Revolution, proves the 
existence of this law. The old scaffoldings shall be 
forcibly torn away ; and if this demolition is punish- 
able by human law, it is nevertheless sanctioned by 
the Eternal law which presides over the destinies of 
the human race. Revolution is a crisis necessary to 

The same idea is presented in a less didactic and 
abstract manner in the <f Disclosures " (p. 25 seg.) t 
where we read: "Nothing is difficult to him who 
dares to undertake everything. The poison must be 
ueutralised by means of its antidote, revolution must 

against Monarchy. 1 1 g 

succeed to obedience, vengeance follow upon effemi- 
nacy, power must grapple with power, and the reign 
of superstition yield before that of the one true natu- 
ral religion The spell has to be broken which 

has so long held mankind in an ignominious depend- 
ence, owing to blindness or false prejudice. The 
idolatrous worship of tyrants, a degradation of the 
worship due to the true Divinity, must be done away 
with ; man, free by nature, must assist his fellow-men 
in the recovery of their rights, the sacred heirloom of 
them all. No means must be spared to regain liberty 
and equality, so essential to man's happiness; with 
unconquerable firmness and perseverance all must 
strive to win them back. We may rest assured that 
every crime committed in order to secure the good 
of all is an act of generous virtue, which, sooner or 
later, cannot fail to bring a rich reward." On this 
account the candidate for initiation is required to 
swear implicit obedience to his unknown Superiors in 
the Order. Barruel states that the oath administered 
to him on his admission was as follows : " My 
Brother, are you prepared to execute every command 
you may receive from the Grand Master, even should 
contrary orders be laid on you by King or Emperor, 
or any other ruler whatsoever ? " 

Freemasonry has already on one occasion put forth 
all its strength, with the object of kindling an univer- 
sal conflagration ; we mean at the time of the French 
Revolution, the waves of which swept far and wide 
1 Barruel, "Memoires," &c., vol. ii. p. 193. 

TnbSecret Warfare 

, threaVning to devastate the whole 
Continent of Europe. Xnd even in our own day its 
igncs fatui are viewed by an ambitious and tyrannical 
Liberalism as beacp^rcjo warn us of danger, instead 
of wandering JUgnts^) lure us to destruction. The 
simultane#s^a*n^*^two great influences contri- 
this state of things ; the pseudo- 
Encyclopaedists in the world of 
practical organisation of their prin- 
)lcs in the Masonic Lodges, without which the 
wished-for result could never have been attained. 
We are fully aware that not all the Encyclopaedists 
were Freemasons. Voltaire himself only became a 
member of the Craft when he was in his forty-eighth 
year, on June 7th, 1778. One thing, however, is 
certain, that their unaided efforts would no more 
have been sufficient to bring about the Reign of 
Terror than a swarm of gnats to darken the sun. 
It is, moreover, equally certain that these doctrines 
had for some long time past been known to, and 
secretly disseminated by, Freemasons ; and when the 
time for action came at last, they were openly pro- 
claimed by them in the streets of Paris. The party- 
leaders, Mirabeau, Sieyes, Gregoire, Robespierre, 
Condorcet, Fauchet, Guillotin (of bloody memory), 
Bonneville, Volney, Philippe Egalite, &c., had all 
been initiated into the higher grades. The French 
Revolution was nothing more than Freemasonry in 
power; its work was crowned on Jan. 2ist, 1793, 
by the death of Louis XVI, or, to borrow the Ian- 

against Monarchy. 1 2 1 

guage of the time, " Citizen Capet, last of the race of 
tyrants." Even Roltech and Welker, in their " Political 
Lexicon," were constrained to acknowledge that Free- 
masonry had a share in the French Revolution, and 
exercised considerable political influence during the 
period of the Restoration in France, Spain, Italy, and 
other countries. Wachsmuth also remarks, in his 
" History of France during the Epoch of the Revo- 
lution," vol. i. p. 55, "that the literature of the time 
immediately preceding that terrible event, the ten- 
dency of which was to subvert Church and State, 
found in Freemasonry a zealous and useful ally." 

Such opinions are, of course, always expressed with 
reserve, the caution with which they are worded being 
plainly discernible ; it will therefore be as well for 
us to hear what the Craft, as the principal actor, has 
to say about its own part in the drama enacted during 
the last decade of the previous century. 

Louis Blanc, a member of the Craft, gives us (in 
his " Histoire de la Revolution Francaise," vol. ii. c. 
3), an idea of the manner in which Freemasons 
laboured at the work of revolutionising nations. He 
says : " It is necessary to conduct the reader to the 
opening of the subterranean mine laid at that time 
beneath thrones and altars by revolutionists differing 
greatly, both in their theory and their practice, from 
the Encyclopaedists. An association had been formed 
composed of men of every land, every religion, and 
every class, bound together by mysterious signs 
agreed upon amongst themselves, pledged by a 

T 2 2 The Secret Warfare 

solemn oath to observe inviolable secresy as to the 
existence of this hidden bond, and tested by proofs 
of a terrible description. These men busied them- 
selves with the performance of fantastic ceremonies 
and the practice of works of benevolence, recognising 
amongst themselves no differences of rank, except 
the Masonic distinctions of Apprentice, Fellow-Craft, 
and Master-Mason. Thus, we find Freemasonry to 
have been widely diffused immediately before the 
outbreak of the Revolution. Spreading over the 
whole face of Europe, it poisoned the thinking minds 
of Germany, and secretly stirred up rebellion in 
France, showing itself everywhere in the light of an 
association resting upon principles diametrically 
opposed to those which govern civil society. The 
very plan chosen for the construction of its edifice 
(namely, its internal constitution) was, on the part of 
Freemasonry, a virtual condemnation of the ideas 
and arrangements of the world around. The ordi- 
nances of Freemasonry did indeed make great out- 
ward display of obedience to law, of respect to the 
outward forms and usages of profane society, and 
of reverence towards rulers ; at their banquets the 
Masons did indeed drink the health of kings in the 
days of monarchy, and of presidents in the times of 
republic ; such prudent circumspection being indis- 
pensable on the part of an association which threat- 
ened the existence of the very Governments under 
whose eyes it was compelled to work, and whose sus- 
picion it had already aroused. This, nevertheless, 

against Monarchy. 123 

did not suffice to counteract the radically revolu- 
tionary influence continually exercised by the Craft, 
even while it professed nothing but peaceful inten- 
tions." 1 

It was precisely these terrible revolutionary designs 
of the Secret Society which induced its Provincial 
Grand Master, the Prussian Minister Count von 
Haugwitz, to leave it. In the memorial presented 
by him to the Congress of Monarchs at Verona in 
1830, which has since passed through many editions, 
he bids the rulers of Europe to be on their guard 
against the " Hydra." " I feel at this moment firmly 
persuaded," writes the ex-Grand-Master, "that the 
French Revolution, which had its first commencement 
in 1785, and broke out soon after, attended with all the 
horrors of regicide, existed Heaven knows how long 
before, having been planned, and having had the way 
prepared for it, by associations and secret oaths." 

As a proof that Count Haugwitz did not take too 
gloomy a view of things, we will proceed to quote 
from two official manifestoes of the Craft. We know 
well that such speeches, especially if delivered in the 
presence of great persons, overflow with affected and 
servile loyalty, and are worded in direct opposition to 
the real character of their secret transactions ; but when 
the waves of political agitation rise high, the veil is 
at times somewhat incautiously lifted, and orators are 
apt to say what they subsequently regret. Thus 
after the events of February 1848, the Craft sang 

1 "La Franc-magonnerie dans 1'Etat," p. 51 seq. 

124 The Secret Warfare 

songs of triumph at the open success of its secret 
endeavours. A Belgian Brother, Van der Heym, 
spoke thus : " On the day following the revolution 
of February a whole nation rose as one man, over- 
turned the throne, and wrote over the frontal of 
the royal palace the words ' Liberty, Fraternity, 
Equality,' all the citizens having adopted as their 
own this fundamental principle of Freemasonry. The 
combatants had not to battle long before the victory 
over their oppressors was gained that freedom won 
which for centuries had formed the theme of Masonic 
discourses. We, the Apostles of Fraternity, laid the 
foundation-stone of the Republic." 1 

Brother Peigne, Worshipful Master of the Lodge of 
" The People's Friends," uttered similar words about 
the same time : " In our glorious Revolution of 1792 
the Lodge of the Nine Sisters (Neuf Sceurs) gave 
to the world men such as Garat, Brissot, Bailly, 
Camille-Desmoulins, Condorcet, Champfort, Petion ; 
the Lodge of the Iron-Mouth (Bouche de Per] gave to 
it Fouchet, Goupil de Prefeln, Sieyes ; the Lodge of 
Candour (De la Candeur) Custine, the two Lameths, 
and Lafayette. So great is the fertility of Free- 
masonry, that she was able to produce all these great 
minds, the lights of their age, without in any 
way exhausting her vast resources. The words 
inscribed on her banner, ' Liberty, Fraternity, Equa- 
lity/ ensured to France intellectual supremacy, and 
were adopted as the national motto To us, 

1 Le Franc-mafon, i ere annee, p. 39, July 1848. 

against Monarchy. 1 2 5 

Younger Brothers of the Craft, it belongs to show 
ourselves worthy sons of our illustrious ancestors." T 

The Secret Society made itself very prominent as 
the party of Revolution, not in France alone, but also 
in Germany ; and to it is to be ascribed the fact that 
the triumphant shouts of the " Mountain " on the 
left bank of the Rhine were " re-echoed by the noblest 
spirits of the Fatherland," to use their own phraseology. 
Only when blood began to flow like water did the 
Brethren in Weimar, Gotha, Brunswick, Berlin, and 
other places sober down. It was at that time (1794) 
that the Berlin Directory of the United Templars 
and Rosicrucians presented to the Government their 
celebrated manifesto : " Almost before we were 
aware of the presence amongst us of this destruc- 
tive teaching, it had become the idol of a great 
number of our Brethren. Here we have the source 
whence sprang the extravagant theories as to 
liberty and equality which are so thoughtlessly 
carried into practice in our own day. Associations 
within associations were formed, making strange 
and novel use of the newly-found (?) treasure. One 
great sect grew up well known to all, its exertions 
beingf no more of a secret than its name. 2 This sect 


it is which has honeycombed the ground beneath 
our feet, and prepared our ruin We assert 

1 Discourse pronounced on January 1st, 1849. 

2 This odious sect is that of the Illuminati, acknowledged by the collec- 
tive body of Freemasons in Germany, when assembled at the Congress of 
Wilhelmsbad, to be bone of their bone and flesh of their flesh. As one 
scapegoat at least must always be found, it appears they were pitched 

126 The Secret Warfare 

boldly, in the hearing of princes and peoples, that 
the abuse of our League has given rise to all 
the political and moral disorder now universally pre- 
vailing. Apostate members of our Craft have ori- 
ginated the revolutions of the past, and they will 
be the authors of those of the future." Excellent, 
true-hearted men ! You little knew your Order, 
although you were, or rather becatise you were, its 
ostensible chiefs. You believed it to be a club, 
where you met to enjoy your wine, discuss the topics 
of the day, and do one another a good turn an 
opinion shared in by many thousands of your deluded 
Brethren, even in the present day. 

Some materials for the tremendous conflagration 
which was destined to be kindled by the initiated 
members of the higher grades are to be found even 
in the lowest grade. Amongst other questions, 
the Apprentice is asked on his reception " What 
sort of man should be admitted to the privileges 
of Masonry?" The answer is, "One who is free- 
born." The ceremonial requires him to wear 
round his neck a rope in the profane world an 
emblem of slavery. In order to call his attention 
again to the emphatic word, the question is 
repeated in somewhat different terms " On what 
do you ground your hope of admission?" The 
correct answer to this is " On my being free by 

upon in the present instance to bear the blame of having kindled the 
infernal flame of revolution. We ask them to whom is it to be ascribed 
in France, Italy, Spain, and Portugal ? 

against Monarchy. 127 

birth." 1 It often occurs that the aspirants to the 
leathern apron are too much taken up with the 
jugglery that goes on at the time to pay heed to 
the principal word, and at a later period are quite 
astonished at the Democratical intrigues of the 
Lodge ; but that does not matter in the least. It 
has been said' that all the children of Adam are 
either nine-pins, or the balls that knock them down. 
Those who are not the latter can be made very 
useful as the former, and fill excellently their place 
in creation. It is no good trying to give a thin 
skin to the Pachydermata. The following directions 
bear on this subject: "In order to guard against 
the disclosure of the designs of our Society through 
dissatisfaction on the part of any member, we bind 
every candidate by oath to the most inviolable 
secresy, and enforce it by threats of mysterious 
and terrible punishment ; but independently of the 
oath, and in addition to it, it is necessary to dis- 
guise the integral character of our teaching by means 
of allegories, and deal out the amount of knowledge 
to be imparted to each aspirant in a measure pro- 
portioned to his receptive powers. We must never 

1 Once for all, we give notice that the ritual of the lower or symbolical 
grades, as quoted by us, is taken from " Instructions des trois degres 
symboliques ecossais du rit ancien et accepte," Paris, a la librairie 

sonnique de Caillot,Rue St Andre-des-arcs, No. 57. The terminology, 
about which so much fuss is made in popular writings, varies in the 
higher grades, and is a matter of little moment, on which it is needless 
for us to touch. It is best to regard these externals, as the Craft itself 
regards them, as mere accessories and symbols, else the mask may be 
mistaken for the real man. 

1 2 8 The Secret Warfare 

admit him at random into any particular class, 
but only into a grade commensurate with such capa- 
bilities as he has already given satisfactory proof of 
possessing " (" Revelations," p. 17). 

If we cast a glance at the map of the world, and 
pass in swift review its history since 1 800, it is 
impossible to conceal from ourselves the fact that 
a large number of sovereigns have had their thrones, 
and even their lives, forcibly taken from them ; and 
that in more recent days the most ancient and 
sacred of all thrones that of the Holy Father has 
been completely overthrown. The thing most to be 
deplored is to see monarchy allowing Freemasonry 
to use it as a tool when attacking other potentates ; 
for the war is waged, not against any individual king, 
but against kings in general, and what is wanted is 
to establish an universal republic, in which God 
shall be ignored. In the blind folly of their hearts 
the persecutors of the Church have entered into a 
tacit league with Freemasonry ; it affords them 
ready help, places public opinion at their command, 
supplies them with an enthusiastic band of fellow- 
labourers. But let them not deceive themselves, the 
workman will expect his wages ; and for these he 
must wait until the last throne has fallen. We 
are forced to admit, with deep regret, that, unless 
appearances are altogether deceptive, the sun o 
monarchy must soon set, and the saying of Nap 
leon be fulfilled, that Europe would fall a prey to 
republicanism or to Cossack despotism. 


against Monarchy. 129 

Formerly rulers were, at least, not afraid of pro- 
hibiting that worst anomaly of political life a 
Secret State within the State. In the year 1735 
the States-General of Holland proscribed the Secret 
League, and Louis XVI. did the same in France 
two years later. The great Council of Berne pro- 
scribed it in 1748 ; Bavaria followed this example 
in 1799, and its total suppression took place in 1845. 
The Regency of Milan and the Governor of Venice 
issued commands to the same effect in 1814; John 
VI. of Portugal interdicted Freemasonry in the 
strictest manner in 1816. His prohibition was re- 
newed in 1824, but did not long remain in force; 
at any rate, since 1845 the Craft has been greatly 
on the increase in that country, and has become a 
powerful political agent. In 1820 several Lodges 
were closed in Prussia on account of political in- 
trigues ; and in the same year Alexander V. banished 
the Order from the whole Russian Empire. A 
similar occurrence took place four years later in 
Modena and Spain. At the time of the Congress 
of Verona the existence of the Secret Society was 
menaced in almost all the states of Europe. But, 
after all, what has it become in our own day ? the 
terrible noli me tangere, which neither statesmen nor 
authors dare to touch. 



THE designs of the Secret Society in regard to the 
political reorganisation of humanity have, in the last 
chapter, come before the reader in all their terrible 
reality. But the more easy-going Masons frequently 
allege, in apology for these hellish plans, that the 
Society is not responsible for them collectively, since, 
originating in an abuse of its rules on the part of 
individual members, and only appearing under cir- 
cumstances of extraordinary excitement, such plots 
cannot be laid to the charge of the whole body. We, 
on the other hand, are prepared to prove that these 
excuses will not hold water, because the frightful 

1 We draw our information from Barruel, " Memoires du Jaco- 
binisme," especially vol. ii. pp. 199-226. The testimony of this author 
is the more valuable on account of his having, shortly before the French 
Revolution, been admitted to the grade of Master-Mason, although 
exempted from the customary oath, and on account of his having had 
intercourse with Masons of the higher grades at a time when the 
severity of the rule respecting secresy was somewhat relaxed. It is, 
moreover, in strict harmony with that of the Thuileiir, to which we 
have access, and whence we also draw much of our information, 
although, as its circulation was limited, our author does not appear to 
have met with it. The authority of this work, however, the title of 

The Secret Warfare. \ 3 1 

seeds of democracy are secretly sown broadcast, 
although with the knowledge of only the select few. 

When the degree of Master-Mason is about to be 
conferred on any candidate, the Lodge is draped with 
black, the hangings are strewed with deaths'-heads 
and tears ; in the centre of the hall is placed a coffin 
draped with black, and raised upon five steps ; the 
Brethren stand around with tokens of grief and 
revenge. The Masonic legend in explanation of this 
runs as follows : Solomon, the embodiment of human 
wisdom, gave the plan for the erection of the Temple ; 
Hiram, of Phoenicia, furnished the materials; Adon- 
iram, or Hiram Abif (Abiv = his father), superintended 
the building, and paid their wages to the Master- 
Masons, Fellow-Crafts, and Apprentices. One even- 
ing, when Hiram was about to close the Temple, a 
Fellow-Craft demanded of him the secrets of the 
Master-Mason. To each of the three classes a secret 
password had been communicated, for the purpose of 
mutual recognition, which they were never to divulge ; 
and now three of the Fellow- Crafts, determined to 

which has been previously given in full, is indisputable, as it was issued 
by the Craft, although not given to the public. In the third place, we 
have made use of the Little Catechism of the three lowest grades of 
Freemasonry (" Instructions des trois degres symboliques e'cossais," 
Paris). We may also remark that no substantial difference occurs in 
the rites of Freemasonry, or in its ulterior aims ; trifling variations 
only appearing with regard to formalities and unimportant regulations. 
Further information on this point may be found in Barruel, pp. 227- 
247. We have carefully collated the Hebrew words with the original, 
and corrected them accordingly, as far as the various orthographic and 
vocalic errors allowed us to do this. 

132 The Secret Warfare 

obtain possession of the secrets of the Master's 
degree, conspired on the evening in question to ex- 
tort it from Hiram at any cost. Upon his refusal to 
betray his trust, he received from the Fellow- Craft a 
heavy blow upon his head ; he rushed to the south 
door, where he was accosted by a second ruffian in a 
similar manner ; he finally staggered to the east door, 
where the third conspirator was posted, who, on re- 
ceiving a like reply to his demand, finished his victim. 
The three murderers buried the corpse beneath a heap 
of stones, marking the place by means of a sprig of 
cassia. Solomon, full of concern at the loss of Hiram, 
sent other Masters to search for him. The body was 
at length found, in an advanced stage of decomposi- 
tion ; whereupon one of the party exclaimed, Mac- 
benac! that is, in the interpretation of the Craft, 
"The flesh is rotting from the bones;" or, more 
correctly, Mac-ben-akah, i.e., "The son of sorrow is 
falling into corruption." For fear lest Hiram might, 
have divulged the secret word of the Masters, it was 
agreed to abandon it, and adopt in its place Mac- 
benac, which became the new word of the Masters' 
degree, and is still regarded by the Craft as sacred, 
being employed by Master-Masons only in their 
foolish ceremonies. The meaning of the fable is this. 
Every Master-Mason is entrusted with a twofold 
commission First, to seek for the lost word, which 
he finds in the higher grades to be Jehovah, i.e., 
natural religion ; and secondly, to revenge the death 
of Hiram, of which the Masters' sten is a constant 

of the Freemasons. 1 3 3 

memorial; this consists in a feigned stab with the 
thumb, the four fingers being stretched out meanwhile 
horizontally, at a right angle. The candidate for the 
Master's degree is extended on the ground, to repre- 
sent the murdered man, and slowly raised up at the 
sound of the above-named word. * The son of sorrow 
(man) is falling into corruption (in the profane world) ; 
but who is to blame for this ? In the thirtieth degree 
of Freemasonry, the most important of all, this ques- 
tion is clearly answered. 

At first the new-made Mason is only allowed to 
hear the words Liberty and Equality occasionally, 
but when his ears have grown familiar with them, 
at least in the Lodge, and he has learned secresy, 
then he is raised to the grade of Master, and hears 
for the first time of a Founder, whose murder has to 
be revenged ; the succeeding grades, especially those 
from the ninth to the tenth upwards, accustom him 
to the idea of vengeance, so that it finally becomes 
habitual with him. A thousand dreadful oaths 
)ledge him to preserve the secret at any cost ; and 
by the time he is made a Rosicrucian, provided he 
be fully initiated, he will have abandoned his belief 
in Christ, and in all revealed religion. To sum up 
all in a word, he will have become an out-and-out 
materialist. If he gives proof of possessing the 
needful qualifications, he may _ at length in the 

1 We are acquainted with the appointed ceremonial, but omit it as 
immaterial. The letters M. B. are also embroidered upon the Masters 

134 The Secret Warfare 

thirtieth grade receive the titles of Grand Inspecteur, 
Grand Elu, Knight Kadosch (or Knight of the White 
and Black Eagle). The official manual, the Thuileur t 
states the required age for admission to be "a cen- 
tury and more," or that of a person " past reckoning." 
This fact amply proves that admission is only granted 
to a chosen few, who are dispensed with regard to age, 
whilst the rejected candidate is refused on the score 
of his being too young. This grade is frequently 
conferred on those who do not belong to the Scotch 
rite, as a merely honorary degree, persons whom it 
is considered advisable to dupe being admitted to it. 
It is divided into about six subdivisions, expressed 
with more or less intentional vagueness according to 
the end to be served. The grade, as adopted by most 
of the French Lodges, is very much softened down. 
In other words, many are received into this grade as 
an honorary distinction, and with a merely nominal 
admission, without being really initiated into it. 

The word " Kadosch " means holy, sanctified, 
purified. However, let no man on this account 
entertain the idea that Knights of the Black and 
White Eagle aspire to peculiar sanctity ; the word 
is only intended to express that they are the elect, 
the privileged ones, who have been purified from 
every taint of prejudice. This grade is the ne plus 
ultra of the Scotch rite, the three following ones 
being merely honorary, intended for exalted person- 
ages, and being quite separated from the general 
machinery of the Order. 

of the Freemasons. 1 3 5 

The ceremonies attending admission into the eighth 
grade are terrific, and read like a preparation for the 
scaffold. Barruel writes concerning them (p. 219), 
" Several Masons initiated into the mysteries of the 
grade in question have informed me that no natural 
or artificial horrors are left unemployed to test the 
fortitude of the aspirant. Montjoie mentions a 
ladder, which the Duke of Orleans had to ascend, 
in order to cast himself headlong from the summit. 
But that is not all. Let the reader imagine an under- 
ground structure, from which a species of narrow 
tower leads up into the Lodge. The candidate is 
conducted to the bottom of this pit, through all sorts 
of chambers, where everything is calculated to inspire 
dread. Arrived below, he is locked in, bound and 
throttled. Left alone in this condition, he presently 
feels himself raised up by means of machinery, with 
sounds which strike terror to the heart. Suspended 
midway in this gloomy shaft, he rises slowly, the 
process sometimes occupying several hours, only to 
fall again, as if the lift had given way ; and he is 
compelled thus alternately to rise and fall, enduring 
the repetition of these horrors without uttering a cry, 
or evincing the least sign of fear. Freemasons have 
assured me that it was impossible to give an accurate 
description of these ordeals, for the head grew dizzy 
at the bare remembrance of them, and indeed at 
the time it was found indispensable to administer 
strengthening draughts to the unfortunate sufferer, to 
keep up his physical forces at least, although it was 

136 The Secret Warfare 

impossible to prevent the brain from reeling. Besides 
this chamber of horrors, four apartments are neces- 
sary for the ceremony of the reception of a Kadosch. 
The first is hung with black, a lamp within a triangle 
is suspended over a trapdoor, casting its light on a 
flight of steps leading down into a cellar, into which 
the candidate is cast. There he finds a coffin, and 
deciphers the inscription, ' The man who can over- 
come the terrors of death, shall arise from the 
bosom of the earth, and claim to be initiated into the 
great secrets.' The second apartment is hung with 
white ; in the foreground are two urns, one filled 
with burning incense, the other with flaming spirits 
of wine, which latter lights up the chamber into 
which only the high-priest may enter. The third 
apartment is hung with blue, the canopy being 
bespangled with stars, and the whole lighted up by 
three yellow wax tapers. The hangings of the fourth 
are red and white columns : in the east stands a 
throne, and above it a crowned two-headed eagle, 
holding a dagger in its talons, and wearing round its 
neck a black ribband, to which a triple cross is sus- 
pended ; on its breast is a triangle containing the 
words, Nee proditor, nee proditur, innocens fovet. 
(Neither betraying nor betrayed, in innocence he 
cherishes) probably, his designs. From the wings 
of the eagle hang down draperies of black and white 
velvet strewed with red crosses, and forming a tent. 
Behind the throne are two banners crossed ; one white, 
with a green cross bearing the inscription, ' God wills 

of the Freemasons. 1 3 7 

it ; ' the other black, with on one side a red cross, on 
the reverse a double eagle holding a dagger, accom- 
panied by the words, ' Conquer or die ! ' A double 
ladder is also placed in this apartment" 

Only the most childish simplicity can regard these 
preparations, which we transcribe exactly as they 
are given in the Thuileur, as nothing more than a 
meaningless pageant, a much ado about nothing ; 
indeed, such persistent blindness could not be other- 
wise than culpable. What an outcry there would be 
if but a fourth part of these heraldic emblems and 
strange devices boding murder and destruction were 
to be found within a convent ! What Religious 
Order demands of its subjects such blind obedience 
at all risks ? 

If the candidate has stood the ordeals intended to 
test his implicit obedience and absolute secresy, and 
has proved his readiness, if need be, to persist in 
them until death, the mask is completely thrown 
aside. It is no longer Adoniram or Hiram whose 
death cries for vengeance ; the three Fellow-Craftsmen 
are not the real traitors against whom implacable 
hatred has been sworn. The two great institutions 
of the Christian world now stand out in terribly 
bold relief as the objects to be pursued and annihi- 
lated by the deadly hatred of the Craft, in order to 
inaugurate the return of the pretended Golden Age 
of Liberty and Equality, when man, long moulder- 
ing alive in the grave, shall be quickened as on the 
Easter morn of the Resurrection, and clothed once 

138 The Secret Warfare 

more in full dignity and glory. Let us listen to the 
Thuileur, which, though it tells us little, speaks in no 
ambiguous terms. 

" The grade of Kadosch commemorates the sup- 
pression of the Order of Templars by Pope Clement 
V. and Philip the Fair, together with the murder of 
the Grand Commander Jacques Molay, who was 
burnt alive on March n, 1314. On the final initia- 
tion of an Adept, the scene changes ; there is no 
more talk of Hiram and his tragic end. For this 
allegorical personage is substituted Jacobus Bur- 
gundus Molay, whose death the Adept is to revenge, 
either figuratively on the authors of the crime, or 
implicitly on those who now deserve a like fate (sur 
qui de droit)" 

In that part of the Catechism of Freemasonry 
which refers to a Knight Kadosch, we find the fol- 
lowing questions and answers : " Q. At what hour 
was the Lodge opened ? A. At nightfall. Q. Whom 
do you recognise ? A. Two persons worthy of 
abhorrence. Q. Name them ? A. Philip the Fair 
and Bertrand de Goth (sic) Clement V." (evidently 
Bertrand d'Agoust, Archbishop of Orleans, after- 
wards Pope Clement V.) 

We cannot fail to perceive that Clement V. and 
Philip the Fair both directly or indirectly concerned 
in the death of the Grand Commander Jacques 
Molay, and now long since dead cannot in reality 
be the personages indicated as the object of the 

of the Freemasons. 139 

sinister vengeance of the League ; but they stand 
for those who, in the present day, are vested with 
the chief ecclesiastical and secular dignity, and 
consequently for all their adherents, whether called 
Jesuits or Ultramontanes, Legalists or Reactionaries : 
all natural foes of the Craft. What clear light this 
throws upon the shameful conduct of the Duke of 
Orleans towards his royal cousin Louis XVI., and 
upon the proceedings of Mazzini and Garibaldi ! 
How amply it explains many of the sad events in 
recent times and in our own day! 

According to the Thuileur, the thirtieth grade has 
two subdivisions or points, that of the Knights of the 
Black Eagle and that of the White, or Kadosck. 
The passwords or signs of both these grades serve 
to confirm what we have already said ; at the same 
time, we must call the reader's attention to the 
fact that the Thuileur since some words might 
prove dangerous, as hinting too plainly at bloody 
vengeance adds another rendering (preceded by 
the word ecrivez) which alters the meaning of the 
first, or mitigates its force, giving to it, at any rate, 
a false construction. 

The password of a Knight of the Black Eagle, 
Menachem (comforter) : Answer, Nechemiah (greater 
consolation). Or sometimes Nika (Niccah, he 
slaughters), Maka (Maccah, massacre), to be written 
Nekam (he revenges), Makah (probably Maccah, as 

140 The Secret Warfare 


" At the reception of a Kadosch, a mystic ladder 
comes into play, which the neophyte is required to 
ascend and descend. The ladder is symbolic ; each 
round represents some virtue (?). Of these we will 
give the several names, with their corrected mean- 

1st Round Tesla Cades (probably Thisleh Ka- 
desch, i.e., Thou shalt be silent, accursed one !) Write 
Tsedakah (Zedakah, justice). 

2d Round Charlaban (the white is burning, either 
a reference to the dazzling whiteness of Molay's pre- 
sumed innocence, or intended to convey a threat 
against the Pope, who is clad in white). Write, Schor 
Laban (albus bos = the white ox), a metaphorical 
expression for candour (!). 

^d Round Motech (motech, thy death). Write, 
Mathok (dulcedo, is sweet). 

Afth Round Emmunac (emunah, truth, firmness). 
Write, Emunach (veritas). 

5// Round Choemul Seal (ghemul scheal, schaal 
Retribution demands it). Write, Hamal saghia 
(labor magnus ; more probably Hamal seghiah, a 
false and wearisome road) paraphrased in the follow- 
ing words, Progress in virtue (!). 

6th Round Sabael (if this spelling be correct, this 
word is a blasphemy with which we will not disgrace 
our pages ; if written Zeba El, it signifies a Band of 

of the Freemasons. 1 4 r 

Warriors, or the Hosts of the Lord). Write, Sabbal 
(onus), betokening Patience (!). 

7th Round Choemul Binem Rabira (probably Their 
retribution is fourfold). Write, Ghemul, Binah, The- 
bunah (Retributio, Intelligentia, Prudentia = Retribu- 
tion, Sagacity, Prudence). 

The Shafts of the Column On the north side, 
Oseb Eloah (he who apostatises from the highest). 
Write, Oheb Eloah (Deum amans, He who loves the 
highest), love of one's neighbour. 1 On the south 
side, Oseb Scherabal (Oseb sar abel, i.e., he who 
falls away from the Prince of Misery). Write, Oheb 
Kerobo (Propinquum ei amans, Brotherly love). Pro- 
perly Oheb Rerobo, i.e., a Friend to his neighbour. 2 

The sacred word is Nekam Adonai (the revenge of 
the Lord) ; this word is common to the Knights 
^adosch of every land, whether Sweden, Germany, 
Prussia, England, or France. 

Password on Entrance Nekam (to revenge). 
\nswer, Menakem (revenger.) On going out, Phaal 
)ol. Answer, Pharas Col. These two mottoes are 
likewise incorrectly interpreted by the Thuileur as 
leaning operatum est omne, explication est omne i.e., 
\\ is done, all is explained. They signify rather, 
'.e does everything, he destroys everything. 

1 According to the opinions of Freemasonry, to be developed later 
), man has taken the place of God. 

2 The names of the Pillars were probably intended to form a phrase. 
If this supposition be a right one, the northern one would signify, He 

/ho forsakes the Highest loves him who is really highest i.e. man ; 
ind the southern pillar, He who forsakes the promise of misery is a 
ae friend to his fellow-men. 

142 The Secret Warfare 

The working-hours of this grade are from nightfall 
i.e., nine hours after noon until daybreak. In the 
vestments of a Kadosch we constantly meet with 
the eagle holding a poniard in his talons, the motto 
" Conquer or die," the crossed swords, the sash of 
crimson and gold with a dagger, or the dagger 
attached to a riband and purple rosette. 

These hieroglyphics, transcribed literally from 
the official manual, have intentionally been given at 
length, and we leave the reader to draw his own 
inference from them. Barruel had not access to this 
source, but from other writings, and from personal 
intercourse with Masons of the higher grades, he was 
led to form for himself this conclusion, namely, that 
" the grade of Kadosch is the soul of Freemasonry, 
and the final object of its plots is the reintroduction 
of absolute Liberty and Equality through the de- 
struction of all royalty, and the abrogation of all 
religious worship " (p. 222). He tells us, moreover, 
that when a friend of his boasted of being", as a 
Rosicrucian, in possession of the entire secret of Free- 
masonry, he drew the man's attention to the fact 
that, in spite of having reached that exalted grade, 
he was far from having attained the highest point, 
proving this by laying before him the hieroglyphics 
of the Craft, and thereby forcing from him the con- 
fession that he was ignorant of their meaning, and 

of the Freemasons. 1 4 3 

had asked in vain to be made acquainted with it, 
but believed them to be of much the same nature as 
the Square, the Trowel, &c. " I know," Barruel 
proceeds to say, " that my friend had only to take 
one step more in order to see his mistake, and I 
therefore gave him the instructions necessary for 
reaching that grade, in which all attempts at decep- 
tion are once and for ever abandoned, and no self- 
delusion is possible as to the ulterior object of the 
grades which are still more advanced. He himself 
was far too anxious for thorough enlightenment not 
to employ at once the means I pointed out to him, 
especially as he wished to dispel my supposed pre- 
judices against the higher grades. A few days later 
he entered my room in a state of which his own words 
will give the best idea. ' O my dear friend !' he ex- 
claimed, ' what you said was indeed true only too 
true. What was I thinking of ? Good heavens ! what 
was I thinking of?' He could say no more, but kept 
on reiterating his former exclamation, ' What you said 
was indeed true ; but do not press me further, that is 
all that I can tell you.' . . . . ' O my poor friend ! ' 
I replied, 'it is I who ought to beg your pardon ; 
you have just bound yourself by a terrible oath, and 
I am really to blame for it. But I assure you, when 
I advised you as I did, I forgot all about the oath, 
or I should have spoken differently/ .... That 
man had lost all his fortune in the Revolution, and he 
admitted to me that full compensation had been 
offered to him, but only on certain terms. ' If I 

144 The Secret Warfare 

consent,' he said, ' to go to London, Brussels, Con- 
stantinople, or any other town I please, my own 
wants, and those of my wife and children, will be 
amply provided for.' ' Well and good,' I remarked, 
' but probably under the express stipulation that you 
preach Liberty, Equality, and red-hot revolution/ 
' Exactly so/ he answered, ' but that is all I dare tell 
you. Good heavens ! what was I thinking of ? For 
goodness' sake, ask me no more questions ! ' * That 
was quite enough for me/" says Barruel in conclusion : 
and he evidently remained firmly persuaded that in 
their secret heart many members of the higher 
grades detest bitterly the occult designs to which, in 
spite of their good intentions, they have fallen 
victims, and would be even more willing than was 
his friend in question to disclose them, if the solemn 
obligation laid upon them did not render their doing 
so a matter of serious risk to themselves. 

The fanatical advocate of Freemasonry and of the 
rights of man, Condorcet, so notorious at the time 
of the French Revolution, lays down very fully in 
his chief work, " Esquisse des Progres," &c. (especially 
epoque 7 and 8), the principles with which a Kadosch 
is supposed to be imbued. He endeavours to make 
his readers see how grateful they ought to be to the 
ancient secret societies, especially towards the 
Order of Templars, " whose peaceful and inoffensr 
mission it was to preserve intact in a small circle of 
initiated a few primitive truths to serve as a sure 
antidote to the dominant prejudices of the day." In 

of the Freemasons. 145 

the terrible revolution he beholds the long-prepared 
and long-looked-for triumph of the Secret Society ; 
the death of Molay he regards as a brutal act of 
barbarism. According to his ideas, the members of 
the Craft may be compared to sages " standing by, 
full of virtuous indignation at the sight of suffering 
nations, the very sanctuary of whose conscience is 
not safe from the oppression of kings ; of kings, too, 
who are themselves the superstitious slaves or 

political tools of an encroaching priesthood 

These Secret Societies are composed of noble- 
minded men, who make bold to investigate the 
foundation on which power and authority rest; who 
unveil to the people the important truth that 
freedom is their inalienable inheritance ; that there 
exists in favour of tyranny (i.e., royalty) no pre- 
scriptive title, no contract whereby a nation is irre- 
vocably bound to any one family ; that those placed 
in authority, whatever their function or jurisdiction, 
are the official servants, not the governors of the 
people ; that the nation must ever retain in its own 
hands the right of withdrawing the authority it alone 
has conferred, should abuse be made of it, or should 
it be no longer found conducive to the public in- 
terests ; in a word, that with the nation rests the 
power to depose or punish its appointed officials." 
The mind of the Kadosch may be still more plainly 
gathered from the wild appeals to the swords of the 
Brethren made by Bonneville ("Esprit des Religions," 

p. 156 seg.) "Traverse with one bound the cen- 


146 The Secret Warfare 

turies of the past, incite the nations to pursue Philip 
the Fair (i.e. kings) with their vengeance ! All of 
you, whether Templars or no, help a free people to 
build in three days an immortal temple to Truth ! 
Down with the tyrants ! Earth must be freed from 
them!" 1 

However often we may be assured that the ritual 
of the thirtieth grade, as practised at present in 
France and elsewhere, has been greatly softened 
down, i.e., that there is no longer any question of 
bloodshed, 2 we find it nevertheless impossible to 
abandon our opinion that the real and essential 
character of the secret teaching remains unaltered, 
and that the best we can hope for is, that humanity 
may be spared a repetition of such sanguinary 
spectacles as the death of Louis XVI. But besides 
the material act, there is, so to speak, a moral de- 
capitation possible for kings and priests, if religion 
be trodden down into the mire, and hereditary 
monarchs either chased from their own dominions, 
or made the slaves of an imperial convention, the 
decrees of which they must perforce obey, if the 
continuance of their own existence is to be a thing 
possible. 3 

1 Barruel, pp. 274, 275. 

2 The same is said in the T/iuileur, p. 104 "Celui (le but) qu'ont 
adopte la plupart des loges de France, est entierement mitige." 

3 The following expression of " Brother " Louis Blanc's sentiments 
respecting the years immediately preceding the first French Revolution 
may be interesting in this place : " Thanks to its clever system of 

of the Freem asons. 1 4 7 

mechanism, Freemasonry found in princes and aristocrats patrons 
rather than enemies. Even monarchs, as for instance Frederic II. of 
Prussia, have condescended to handle the trowel and tie on the apron. 
And why not ? As the existence of the higher grades was carefully 
concealed from them, they only knew as much of Freemasonry as 
could be revealed to them without danger." "Lettres a un Franc- 
ma9on. extraites du Bien Public" Brussels, 1855, p. 74. Also "La 
Franc-maconnerie dans 1'Etat," p. 37. 



THE project of a future and universal Red Republic 
lies at the heart of Freemasonry, it is its legitimate 
offspring, not a bastard child sprung from the heated 
brains of a few individuals, who have misapplied the 
rules of their Craft, rules pretending to be of the 
most lamblike innocence. If the worthy Brothers 
forming the Party of the Blues do not see things as 
we do, they have only themselves to blame. 

The deductions of logic and the experience of 
history combine to teach us that political radicalism 
infallibly leads to socialism ; nor does Freemasonry 
tell a different tale. A democratic republic is its 
ideal, and the socialist agitation of our own day is 
from beginning to end a fruit out of its garden, a 
weapon out of its armoury. We will now bring for- 
ward the principles, the ceremonies, the utterances, 
and the proceedings of the Craft, in order to estab- 
lish the truth of this proposition. 

i. If we examine the fundamental principles of 
Freemasonry, we shall find socialism, and to a certain 
extent communism, are both secretly and openly 

Freemasonry against Society. 149 

taught, and proclaimed to be the normal and legiti- 
mate condition of society, in comparison with which 
the existing social order is an abuse of power, and a 
fruit of rapacious violence. Liberty is the first idol 
worshipped by the Craft, but this liberty can never 
be anything more than a dream so long as differ- 
ences of rank, and the bulwarks that support them, 
that is, the property of individuals remain intact. 
Although the inhabitants of a State may be repre- 
sented a thousand times over as possessed of equal 
rights in the eyes of the law, the projects of emanci- 
pators will always prove illusory, so long as the few 
are rich and the many poor. Those who adopt as 
their motto the word " Freedom," in the naturalistic 
sense in which it is used by the Craft, must, if they 
would be consistent, regard inequalities of rank and 
social position, especially those of property, with as 
much abhorrence as they would a hostile garrison in 
the heart of their own country. A long series of 
initiated Masons had, in 1790, already discovered 
this ; we mean the Society of Equals of the Pantheon, 
led by Babeuf, Darthe, and Sylvan Marechal, the two 
former of these chiefs being called upon to show 
their fidelity to their principles by suffering the 
penalty of the guillotine (1796). Therefore Free- 
masonry recognises no diversities of rank, or, to use 
its own words, "the design of the League is to 
reunite that which social convulsions have severed." 
It desires to remove the inequalities of rank as one 
of the " original causes of the grievous and innu- 

150 The Secret Warfare of 

merable evils which afflict mankind." The abolition 
of royalty, of the aristocracy, of the priesthood, and 
of every form of worship, are only the first steps 
on the path of this psuedo-freedom. If, as another 
primary condition of his personal emancipation, man 
be required further to cast off the fear of God if he 
be viewed in the light of a citizen of this world alone, 
he has every right to claim his share in the common 
Mother, and poverty thus becomes a disgraceful 
bondage, and the wealth of the " upper ten thou- 
sand " a glaring injustice. The second idol of the 
League is Equality, likewise understood in a purely 
naturalistic sense, not merely equal participation in 
rights and duties, but also in the enjoyments of life, 
as those are bound to admit whose highest officials 
lay down maxims such as the following : " Free- 
masonry regards all mankind as creatures of the 
same race, citizens of the same world, proprietors 
of the same earth, children of the same Mother." 
The principles of Christianity teach us that riches, if 
lawfully acquired, may be rightfully retained, nobody 
having a better right to contest their possession 
than that of any other gifts and superiorities, 
mental or physical ; only they lay upon their pro- 
prietor the obligation of a more large-hearted bene- 
volence towards his needy fellow-creatures. Very 
different are the views of the true Mason. He 
regards the possession of riches as nothing more nor 
less than criminal covetousness ; for ought not the 
good things of the world to be common to all ? 

Freemasonry against Society. 151 

Let us give their own words " It is for Equality to 
produce that delightful peace and mutual confidence 
which is so intensely to be desired, but at the same 
time so utterly incompatible with avarice ; for does 
it not tend to paralyse its rapacious efforts, and 
restore to man the common use of all those good 
things, the possession of which is a source of so much 
anxiety, and their loss the cause of so much grief?" 
Even the inequality arising from difference of intel- 
lectual endowments is objected to, and the following 
proposition laid down : " In earlier times the absurd 
opinion prevailed that the intellectual superiority 
and greater mental acuteness of a portion of man- 
kind entitled them to claim a tribute of esteem and 
veneration at the hands of other and inferior men. 
But the fact that his fellow-man is more gifted than 
himself cannot justify any one in an act of idolatry. 
The jealous God who created man will allow no one 
to usurp a share of the worship due to Himself, and 
He rejects as impure the incense of adoration offered 
to Him if the least grain finds its way to the altar 
of a frail and perishable idol, utterly unworthy of so 
exalted a tribute. In a word, to recognise in a 
fellow-man anything more than an equal is a degra- 
dation of human nature, a violation of human rights, 
a trampling upon the dignity of mankind " (" Reve- 
lations," pp. n, 12). Thus what is wanted is a com- ^ 
plete levelling of mankind : we are to have no more 
varieties of rank, of rich and poor, of learned or un- 
learned. The coward and the hero, the king and the 

152 The Secret Warfare of 

beggar, the fool and the philosopher, the saint and 
the sinner, all are equal, and it is an act of pro- 
fanity to pay more respect to the one than to the 
other ! Those who work in the same shop must all 
enjoy the same position, and receive the same wages ; 
the most skilled artisan does not deserve a single 
word more praise nor a morsel more bread than any 
of the others. This last principle has already made 
its way down to the lowest strata of society ; for 
instance, the Paris ouvrier watches with Argus' eyes 
lest any inequality of wages should creep in, lest 
a more skilful hand receive a son over and above 
the earnings dealt out to his slovenly and ignorant 
comrade ; and this state of things is justly deplored 
as boding the imminent ruin of real and useful 
industry. What would become of virtue, of scien- 
tific research, of all that ennobles man, if this 
Liberty and Equality were transferred from the 
dark recesses of the gloomy Lodges into the broad 
daylight of the market-place, and the glare of the 
crowded thoroughfare ? If this our condemnation 
be thought somewhat too severe ; if it be objected 
that the maxims we have been discussing may be, 
after all, the ravings of a few misguided Brethren, 
for which they alone should be held responsible, we 
answer that Liberty and Equality, as they are under- 
stood by Freemasonry in the sense just explained, 
are the sacred Palladium of the Association ; they 
/ constitute its very soul and spirit. But our assertions 
rest upon more convincing proofs than any brought 
forward as yet, and we now proceed to examine 

Freemasonry against Society. 1 5 3 

2. The ritual common to the Craft. Every ac- 
cepted candidate is called a " Brother/' and treated 
as such, his position in the " profane " world being no 
longer recognised. 

" We men are all Brethren, all kinsfolk are we, 
We know no distinctions of rank or degree ; 
And the Brother adorned with riband and lace 
Owns as Sister the maiden of lowliest race." 

This Brotherhood is not merely an image of the 
friendship supposed to prevail amongst members of 
the Craft (a friendship well known not to be of a 
very ardent description), or of the equality of rights 
to which they are admitted. It is also an appropriate 
expression of social equality, as it can only exist 
amongst the members of a family, and of the equal 
claim possessed by all men to enjoy the pleasures of 
this life and the produce of the earth. Practised, in 
the first instance, within the Lodge, of which the four 
walls represent the four quarters of the globe, its true 
aim is to reform and regenerate the whole world. 
Some may perhaps allege as an objection that the 
various grades of Apprentice, Fellow- Craft, and 
Master-Mason betoken disparity of rank. This is not 
so ; these only show a difference in the degree of 
initiation in the exoteric teaching, and correspond to 
differences of age in the outside world. The Ap- 
prentice is the "Brother" of the Master; he sits at 
the same table with him, and partakes of the so-called 
love-feast, whilst passing, perhaps unconsciously, 
through his noviciate in the Order of Democracy. 

154 The Secret Warfare of 

Every Freemason wears an apron, square, &c. in 
short, the implements of his Craft for only fellow- 
workers can be Fellow-Craftsmen. Social democracy 
has adopted the Scripture maxim, " He that will not 
work, neither let him eat." The apron, as a token of 
obligatory labour, is met with in every grade ; even 
the " Sovereign Prince of the Royal Secret," in the 
thirty-second Scotch grade has his apron of white, 
doubled and decorated with crimson. Thus the world 
is to become one great city of workmen : this cherished 
idea of the "International" apparently comes from 
the same source as that association itself. 

But the most unequivocal testimony is that afforded 
by the ceremony of reception. The candidate is 
deprived of all metal, and stripped of all clothing 
except his shirt, drawers, shoes, and stockings; his 
left breast and left knee are made bare; his right 
heel is slipshod. 1 This absurd figure then enters the 
Lodge, a fitting type of the class of worthies which 
we have the opportunity of admiring on the occasion 
of every street-fight. Here he receives the apron, 
with which every Brother is invested ; all stand 
around attired in the same costume, as labourers all 
doing the same work, eating at the same table, re- 
ceiving the same reward. In the ritual peculiar to 
the great Lodge in Berlin (Sarsena, 93) we read 

1 To these ceremonies the questions addressed to the Apprentice 
refer: " Q. How were you prepared for admission? A. I was 
neither naked nor clothed, I was deprived of all metal, a cable-tow 
put round my neck, and thus I was conducted to the temple. "- 
V. Instructions des trois degrcs, p. 8. 

Freemasonry against Society. 155 

" Q. Why had you to appear neither naked nor 
clothed? A. In order to intimate to me that splen- 
did apparel dazzles the populace, but the truly 
virtuous man rises above such vulgar prejudices. 
Q. Why were you deprived of all metal? A. Be- 
cause money is an emblem of vice, and the true 
Mason should possess nothing of his own." 1 What 
more could any one want to prove beyond a doubt 
that Freemasons esteem the possession of personal 
property as being no better than theft ? 

When one of the softer sex appears in the Lodge, 
she is greeted by all Masons as their Sister. We will 
not inquire whether this universal sisterhood could be 
tolerable to any modest woman in a purely naturalistic 
bond such as this; but the fact remains that Lodges 
for women have existed for years, and that their 
members are treated as Sisters in the Lodges of men. 

1 These instructions were considered too outspoken for later times, 
especially after the failure of Babeuf's attempt. Thus, we find a dif- 
ferent version given in the "Instructions," p. 13, which affords an 
amusing specimen of the mummery practised in the Lodge : " Q. 
Why were you deprived of all metal? A. Because on the building of 
the Temple at Jerusalem no sound was heard of axe, hammer, or other 
metal tool. Q. What was the reason of this ? A. In order that the 
sanctity of the temple might not be polluted. Q. How was it possible to 
complete that structure without the aid of such implements? A. 
The materials were prepared in the forest of Lebanon, conveyed on 
carriages, and set up by means of mauls prepared for the purpose. 
Q. Why were you slipshod? A. Because the place of my admission 
was holy ground, of which God said to Moses, ' Put off the shoes from 
thy feet, for the place whereon thou standest is holy ground.'" In 
this version the gist of the whole lies in the answer given in italics ; the 
rest is all by-play. He who has a true vocation apprehends its real 
meaning ; the well-meaning simpleton, duly impressed with the sacred 
character of the Lodge, looks no lower than the surface. 

156 The Secret Warfare of 

Let the reader reflect on what would be the probable 
effect on the institution of marriage of a consistent 
carrying out of this idea of Sisterhood. Can there 
be any doubt that the decree issued by the Paris 
Commune of incendiary memory, abolishing wedlock 
and authorising free love, originated in these laws of 
licence ? And the dissolution of family ties, known 
to be the avowed object of the efforts of Socialism 
in the present day, is not this, too, the final develop- 
ment of a long-laid scheme ? If so, we need not 
wonder when we hear children claimed as being the 
property of the State, nor will it surprise us to find, 
on occasion of the laws regulating school inspection 
passing through the Berlin Parliament in 1872, how 
certain journals asserted, with brazen effrontery, that 
school supervision belongs exclusively to the State, 
without being at the pains to support this axiom by 
any proofs. 

In the following questions and answers we meet in 
the Apprentice degree with the same idea as to the 
equal right of all men to the enjoyments of the 
earth : " Q. Where is the Senior Warden placed ? 
A. In the west. Q. Why so ? A. As the sun sets 
in the west, so the Senior Warden is placed there to 
close the Lodge, to pay the workmen their hire, and 
dismiss them to their homes with feelings of content 
and satisfaction " (" Instructions," p. 5). And at the 
close of the Lodge the question addressed by the 
Worshipful Master to the above-named dignitary has 
a similar import : " Q. My Brother, are the workmen 

Freemasonry against Society. \ 5 7 

content ? " The answer runs thus : " They declare 
it at both of the pillars, Worshipful Master." A 
similar idea breathes in other clauses of the same 
chapter : " Q. Why does the Junior Warden repre- 
sent Beauty? A. Because he is placed in the south, 
where the sun reaches its meridian, in order to call 
the Brethren from labour to refreshment, and from 
refreshment to labour, and to give glory and honour 
to the Worshipful Master (who represents the sun)." 
These hints are of course veiled in flowery disguise, 
as is invariably the case in the lower grades ; and 
indeed this circumspection cannot be safely dispensed 
with even in regard to actual Members, since, on their 
admission, they are unable to cast off all at once the 
prejudices they bring with them from the "profane" 
world. Moreover, any premature disclosures would 
serve to keep at a distance members of the wealthy 
and influential classes, for whose sake concealment 
has been judged especially desirable. In spite of all 
caution, nevertheless, it appears that many get an 
inkling of what goes on behind the scenes. Whilst 
the petty tradesman is in hot haste to enter himself 
as a candidate, the merchant prince, whose fortune is 
made, seeks an opportunity of withdrawing from the 
Brotherhood, or, if his prospects seem from the first 
to be good, deems it his most prudent course not to 
enter it at all. It is of still more moment not to let 
the slightest whisper of their designs upon the 
Government get wind above all, in districts where 
the new schemes of universal prosperity and happiness 

1 5 8 The Secret Warfare of 

for mankind are likely to meet with considerable 
opposition. In this case the Craft resorts to its old 
expedient of making scapegoats of others, and, by 
skilfully taking the aggressive, contrives to spare 
itself the wearisome and perhaps impossible task of 
successfully standing on the defensive. And since it 
seemed too daring a thing, immediately after the 
Franco-German War, to tell the Liberal despots in 
Germany that the ascendancy of the International 
was to be imputed to the follies they had committed, 
a ready alternative was found in accusing the Ultra- 
montane of a secret understanding with that League ; 
jjlack as well as red Internationals were spoken of. 
And yet no one was more thoroughly convinced of 
the radical falsity of this accusation than Freemasons 
themselves ; the Brethren of Italy, France, and Bel- 
gium especially, appeared more in their true colours. 
In the last-named country they appeared as Atheists 
and Radicals of the most extreme description, and 
the dregs of the populace, tools ready to their hands 
in making any disturbance, showed plainly what 
their views were in regard to our various social in- 

3. Our proofs of the warfare waged in secret by 
Freemasonry against Society are, in the third place, 
taken from the declarations of some of its leaders and 
principal orators. Its own especial moralist, Brother 
Helvetius, as early as 1758, in his work entitled 
" Sur 1'Esprit," preached what were essentially the 
doctrines of Socialism, though he was careful to re- 

Freemasonry against Society. 159 

strict equality to the realm of intellect. The following 
is a brief abstract of his propositions: "As in the 
material world everything depends on the faculty of 
perception, there exists no original difference between 
mind and mind ; all capacity, all talent, the moral 
character of individuals and of nations, depends purely 
upon chance circumstances, on their opportunities of 
receiving impressions, on their education and form of 
government. If any mental incapacity at all exists, it 
arises from the fact that all are not equally disposed 
to receive impressions." The conclusion is simple. If 
all minds i.e., men are equally noble and equally 
good, if they all possess the same capacities and 
desires for enjoyment, it follows that the good things 
of the earth ought to be equally portioned out to all, 
in order that the equality of mankind may be prac- 
tically proved. 

The theory of Fourier, the well-known Communist 
and Freemason, asserted the possibility of effecting 
an equal distribution of property without resorting to 
violence, by proposing to provide common dwellings, 
called " Phalansteries," calculated to accommodate a 
fixed number of persons. De Lamartine, in reference 
to this idea, remarks most justly (v. " Histoire de la 
Revolution de 1848," i. 7): " Fourierism is a mere 
day-dream ; community of goods, which he would 
introduce by means of his ' Phalansteries ' (a kind 
of industrial and agricultural cloister), presupposes 
angels for their tenants, gods for their directors, 
mysteries for their daily bread." Modern Free- 

i6o The Secret Warfare of 

masonry, on the contrary, aims at nothing short of a 
complete transformation of society, as was proved by 
the doings of the Paris Commune in May 1871. As 
far back as the year 1508, a Masonic Professor at 
the Liberal University of Brussels expressed himself 
thus: "When the Reformation and the French 
Revolution have borne their full fruits, by striking off 
the fetters which shackle society, and by developing 
the individuality of each one of its members, then it 
will be time to set about the reconstruction of society 
on a new plan" (Bien Public de Ga2td, May 14, 1858). 
Not a few similar voices, precursors of the Inter- 
national, made themselves heard about the same time. 
A New York paper, Le Libertaire, in the interests of 
Freemasonry, published the following declaration : 
" The libertaire (one who enjoys absolute personal 
freedom) knows no country but that which is com- 
mon to all. He is a sworn foe to restraints of every 
kind : he hates the boundaries of countries (inter- 
national) ; he hates the boundaries of fields, houses, - 
workshops (behold the end of all private property) ; 
he hates the boundaries of family (marriage is to be 
done away with). In his eyes the whole human race 
forms one vast corporation, each member of which 
has one and the same right to full emancipation and 
perfect development, whichever the hemisphere they 
inhabit, whatever the race whence they spring, whicl 
ever the sex to which they belong. ... As far 
religion is concerned, the libertaire has none at all ; 
he protests against every creed ; he is an Atheist 

Freemasonry against Society. 1 6 1 

and Materialist, openly denying the existence of God 
and of the soul. He believes, however, in boundless 
Unity (the Universal Substance of Pantheism), and 
in perpetual Progress ; and as this Unity, either 
in the individual or in the mass, is not possible as 
long as matter continues the slave of mind, and mind 
the tyrant of matter, so progress is not capable of 
indefinite perfection as long as it remains hampered 
by any of those barriers on which the murderers of 
their kind have scrawled the name of God in charac- 
ters of blood." 1 The notorious Eugene Sue was not 
far wrong in saying, as he did as early as the year 
1845, that " Freemasonry is in the van of the Liberal- 
democratic party." 2 

Every person of any intelligence has by this time 
become aware that these socialistic schemes have 
their root in the very centre of Freemasonry, and 
that all its boasting about philanthropy and bene- 
volence tends in the direction of democracy. Our 
readers may be interested in hearing the following 
testimony from the lips of an orator of the Lodge 
at Rouen : " If we wish for a clear and concise 
definition of the real aim of Freemasonry, let us not 
endeavour to find it in popular opinion ; it must be 
sought for in our own institutions. We see the Craft 
put tools into the hands of its members, calling on 
them to reconstruct a temple which was the proto- 

1 Emancipation Beige, June 28, 1858. 

2 "Lettre du 13 Janv. 1845, a MM. les membres r 7 e la Loge de la 
Perseverance d'Anvers. La Franc-ma9onnerie dans 1'etat," p. 83. 


1 62 The Secret Warfare of 

type of perfection. Freemasonry belongs to the 
socialistic school ; the defective condition of society 
creates the necessity for its existence ; it believes 
reform to be possible, otherwise the mission it has 
undertaken would be a hopeless one Free- 
masonry has heard the groans of the sufferers who 
are trodden down by a defective social order of 
things, and whose cause a celebrated philosopher 
advocates in saying these words ' All things in this 
world are not as they ought to be.' . . . Freemasonry 
believes in progress ; it calls loudly for reform, that 
reform whose final object has been eloquently ex- 
pressed by the same author as follows ' Would you 
hear what your mission is ? I will tell you ; it is a 
vast one to unite all men in one great cosmopolitan 
family.'" * The designs given here in rough draft 
have, since 1864, been worked out by the Interna- 
tional with terrible minuteness, and recent times 
have proved this sect itself to be the offspring of 
Freemasonry (Laacher Stimmen, 1872, No. 2). 

We have already remarked that a complete con- 
vulsion of our social organisation is contemplated by 
those who have been really initiated into the higher 
grades. This is admitted by a member of the Lodge 
at Metz. " Freemasonry is socialistic in the highest 
degree ; it has outrun the disciples of Fourier in 
organising a new order of things. We must not 
imagine that these socialistic ideas are nowadays 
only beginning to strike root in our temples ; they 
1 Le Globe, vol. iv. p. 166. " La Franc-ma9onnerie dans 1'etat," p. 8l. 

Freemasonry against Society. 163 

have thriven there ever since the time when the first- 
fruits of Liberalism appeared. If you would convince 
yourselves of this, look through the higher grades, 
and you will find that in them man is led up by 
gradual steps to those advanced views which have 
only been embraced by a few select spirits. As an 
example " (of these advanced views) : " moral and 
religious errors, and above all the fatal belief in the 
natural depravity of man, have been the cause of 
almost all human failings. The nature of man is 

good, his surroundings alone are evil The 

disciple of Fourier must feel that the time has come 
for him to betake himself to our temple, where to 
his surprise he will find himself as much at home 
as if it were a dwelling prepared expressly for him. 
He may perhaps gaze with tender emotion on the 
spot where the first cradle of his infancy stands. We 
would tell him that subjection to maternal authority " 
(z>., the Craft) "is an admirable preparation for 
achieving future success, and one of the best tests of 
his own readiness to sacrifice himself for mankind. 
The Grand Orient has long since unrolled the plan 
of operations for the coming social agitation ; let 
each individual Brother study it in detail, and act in 
accordance with the impulses imparted to him." 

But it may be objected that all our evidence is 
taken from the Lodges of France and Belgium, in 
which countries Radicalism is known to be rampant. 
It may therefore be well to turn our attention to 
Germany, where similar testimony is not lacking. 

1 64 The Secret Warfare of 

The following extracts are taken from the Latomia, 
an organ of the Craft (vol. xii. p. 237): "Communists 
point out to us two axioms on which the whole 
theory of Communism rests ; axioms which, if appre- 
hended correctly, and carried out in moderation, 
cannot be regarded otherwise than as incontrovertibly 
true. First and foremost are the principles estab- 
lishing the equality of all men in the eternal order 
of things, and in the second place those liberal views 
which would make the few subordinate to the many, 
private and individual interests subservient to the 
general good. It is impossible to do otherwise than 
welcome Socialism as being a valuable ally of Free- 
masonry in its work of ennobling mankind, a fellow- 
helper in its efforts to promote their welfare. For 
Freemasons cannot refuse to acknowledge that 
Socialism practically treats the above-mentioned 
principles, in so far as they aim at promoting the 
happiness of the human race, in a less extreme 
manner than Communism indeed, in much the same 
way as their own Order does. Moreover, need we 
do more than glance at the fact that from the legend 
of Solomon's material temple the first idea of our 
spiritual structure was derived need we do more 
than observe the sign of recognition exchanged 
between Apprentices, in order to convince ourselves 
of the close affinity existing between the rules of 
our Royal Craft and the principle that the work of 
every man should be proportioned to his capacity, 
and the wa^es he receives to the amount he ha< 

Freemasonry against Society. 165 

performed. Thus Socialism, Freemasonry, and Com- 
munism have, after all, a common origin." 1 Although 
this explanation is most carefully worded, and the 
bitter pill of socialistic theories is sugared over to 
deceive the palate of the well-to-do citizen belonging 
to the lower grades, it fully recognises nevertheless, 
the kinship existing between Socialism and Free- 
masonry an admission made with evident reluctance, 
but which is of infinite value to ourselves. 

In the annual for Freemasons published by Bech- 
stein (1849, p. 270), we read as follows: "The 
nature of the intercourse between nations, and their 
mutual relations to one another, must be dependent 
on the practical realisation of the fact that all men 
are brethren, that all mankind constitute but one 
great family. All strive after happiness ; every man 
has a right to enjoy life, but in the exercise of this 
right he is sadly straightened by the stress of exist- 
ing circumstances." 

4. The action of Freemasonry is in strict harmony 
with those flowers of rhetoric of which we have just 
presented our readers with a small selection. Some- 
where between 1840-50, Eugene Sue published his 
infamous "Mysteres de Paris," a work intended solely 
to spread moral corruption, and intensify the class- 
hatred with which the lower orders regarded the 
upper strata of society. The enormous sale of this 
work was not due to its literary worth, but to the 
efforts of the 40,000 Brethren which the Grand Orient 

1 Cf. Eckert, " Die Frage," &c., p. 62 seq. 

1 66 The Secret Warfare of 

could boast of possessing on the banks of the Seine; 
and its design of stirring up the mud at the bottom 
of the river was completely fulfilled before many years 
had elapsed. In May 1847, when the crop of revolu- 
tion was already in the ear, and ripening for the 
sickle of the Reds, a Congress of European Free- 
masons was held at Strasbourg, at which the leaders 
of the Socialist party, Caussidiere, Rollin, Blanc, 
Proudhon, Pyat, and others, were present in their 
character of Members of the Craft. 1 That the so- 
called work then accomplished was not merely poli- 
tical, but also socialistic in its tendency, is abundantly 
proved, as well by the sentiments of those who were 
present as by the colouring imparted to the revolution 
which broke out nine months later, i.e., in February 
1848. The excited workmen of Paris set the ball 
rolling with their horny hands ; the timid bourgeoisie, 
as represented by the National Guard, assented to it 
with throbbing hearts ; and when success crowned the 
work, the Craft did not dare, of course, to withhold its 
homage. The Grand Orient hastened to burn incense 
before the idols recently set up, and the speech 
delivered by the head of the deputation was un- 
mistakably socialistic. We will give the account of 
it which appeared in the Univers of that date (1848, 
No. 449): "Paris, May 8, 1848. A deputation of 

1 We owe this information to Eckert, whose labours have been of so 
much service to us ; he states that it was obtained from a most reliable 
source in Berlin, which he was prepared to name, if necessary. Cf. 
Laacher Stimmen. 

Freemasonry against Society. 1 6 7 

Freemasons, belonging to the Grand Orient of France, 
wearing their insignia, waited on the Provisionary 
Government, in order to present an address giving in 
their adhesion to the Republic. This deputation 
was received by MM. Cremieux, Garnier-Pages, and 
Secretary-General Pagnerre, who also wore the in- 
signia of the Craft. M. Bertrand, as the representa- 
tive of the Grand Master, began his speech with these 
words: 'All glory to the Supreme Architect of the 
Universe. The Orient of France to the Provisionary 
Government. Although the Freemasons of France 
are by the constitutions of their Order removed far 
from the sphere of any political disturbance and 
crisis (!), they cannot forbear to express the pleasurable 
feelings with which they regard the social changes 
of recent occurrence. The words Liberty, Equality, J 
Fraternity, have ever been inscribed on the banner 
of Freemasons ; and now that they read the same 
motto on the national standard of France, they wel- 
come the triumph of their principles, and joyfully 
congratulate you on having been the means of ex- 
tending the privileges of Freemasonry to the whole 
country. 1 Forty thousand Freemasons, divided into 
five hundred Lodges, promise you their help." The 
answer of the Minister Cremieux, himself a Mason, 
is of a very similar description : " The great Architect 
has given to the world the sun to enlighten it and 

1 This language is identical with that employed on the occasion of 
the first French Revolution, and particularly on the day which saw 
Louis XVI. made prisoner. 

1 68 The Secret Warfare of 

liberty to uphold it ; it is His will that all men should 
be free. He has given them the earth as their por- 
tion, that they may make it bear fruit From the 

first, Freemasonry has contained within itself the 
elements of Republicanism ; and this has been the 
reason why it has been successful in finding adherents 
at all times and in all places. There is not one single 
Lodge but can proudly boast of having invariably 
furthered the cause of Liberty and Fraternity. From 
henceforward it will be the task of the Republic to 
carry on the work of Freemasonry, and to exhibit 
itself to all nations as a glorious pledge of the union 
which at some future time is to prevail over the whole 
face of the globe.' We do well to note these words, 
as they afford undeniable evidence that a social re- 
public realises all a Freemason believes in and hopes 

During the reign of Napoleon III. the process of 
democratic fermentation went on in the French 
Lodges with ever-increasing speed. On the other 
hand, the more moderate blue Masons complained, as 
they were ever wont to do, of the extravagant pro- 
ceedings of some of their Brethren ; nevertheless it was 
precisely these latter who of all others most clearly 
apprehended the real spirit of their Order, and who 
applied themselves with bold energy to carry it out 
practically in daily life. But in May 1861, a regular 
revolt broke out in the Grand Orient ; a tiny spark, 
insignificant enough in itself, having sufficed to make 
the smouldering ashes blaze out into a glowing 

Freemasonry against Society. 169 

flame. Prince Murat, the then Grand Master, had 
voted in the Senate for the temporal power of the 
Pope, and a large majority of the two hundred and 
sixty-nine Lodges of the Orient refused to allow such 
a crime as this to go unpunished. The Prince of the 
Reds naturally sided with the rebels ; however, from 
the camp of Murat there issued a pamphlet entitled 
" Sedition au sein de la Magonnerie," which placed 
the conduct of the opposition party in a most un- 
favourable light. In fact the Grand Master himself 
designated the majority of his subjects as revolu- 
tionary and socialist agitators of the worst kind, 
adding that even Blanqui and his followers, in 1848, 
had not gone to greater lengths than these misguided 
Brethren. All this justified a Legitimist paper of the 
day in saying, " Rub off the shining varnish of philan- 
thropy and brotherly love, and beneath the brilliant 
exterior you will find political intrigue, unbelief, and 
revolution." In accordance with the principles of 
extreme democracy, religion, Christianity, and the 
property of individuals were successively attacked. 
Whilst one voice exclaimed, " Religion, whatever it 
be, enslaves the conscience/' another asserted that 
"Catholic education destroys all moral sense," and 
Brother Fauvety wound up by denouncing as canni- 
bals all holders of property, saying, " Every man who 
consumes without producing, flays and devours his 
neighbour." The party of Reds wanted to appoint 
Prince Jerome Bonaparte as Grand Master ; but 
although they formed nine-tenths of the body of 

1 70 The Secret Warfare of 

Freemasonry, they were nevertheless unable to carry 
out their design, as the Emperor forbade his amiable 
cousin to accept the proposed honour, nominating in 
his stead to the Grand Mastership a Protestant, 
Marshal Magnan, who was not even a Mason, and 
had therefore in the course of one day to be initiated 
into the whole series of thirty-three grades. Oc- 
currences such as these excited at that time much 
attention in other countries, and might have been 
productive of much that was disagreeable for the 
Craft. On this account the Allgemeine Zeitung of 
May 26, 1861, felt bound to speak in behalf of its 
friends (such of them, at least, as were to be found on 
German soil), in the following paragraph: "Are we 
not justified in concluding, from recent events in 
France, that Revolution, and especially organised 
Democracy, when unable to subsist under any other 
form, joined the ranks of Freemasonry ; so that its 
most active militia are now formed of members of the 
Craft, and it stands in close connection with the 
Italian Lodges, over which Cavour is said to exercise 
so powerful an influence ? " By these words public 
opinion is doubly deceived, whether intentionally or 
unintentionally, we are not in a position to decide. 
In the first place, there was no question of an 
organised democracy in the French Lodges, but of 
Socialism of a very dangerous description. Fur- 
thermore, this revolutionary agitation is falsely laid 
at the door of the so-called Saviours of Society^ 
who, being then in power, by their measures of 

Freemasonry against Society. \ 7 1 

repression are said to have forced the movement 
into the shade of the Lodges. But the truth is, that 
Socialism had been at home there for centuries ; it is, 
in fact, no foundling adopted out of compassion, but 
the legitimate offspring of the Craft. 1 

But the apple of discord, thrown among the labour- 
ing portion of the community, had not proved influ- 
ential enough to bring the designs of the Socialists to 
maturity. The malcontents had yet to be disciplined, 
and formed into a compact cosmopolitan body. This 
was done when the League of the International was 
founded in St Martin's Hall, London, September 28, 
i864. 2 It is notorious that on this occasion the adepts 
of Freemasonry took a leading share in the transac- 

1 One of the writers in the Historisch Politische Blatter (p. 421) fell into 
the same error, as is proved by the following extract: "We opine 
that the struggle of Socialism against capital and landed property in 
France, being forcibly repressed in its external manifestations, has 
taken refuge in the Lodges, making them a very hell for the unfortu- 
tunate bourgeoisie, who formerly took the lead there. While political 
Liberalism alone was in question, this bourgeoisie held unlimited sway in 
the Ministry and in the Chambers, no less than in the Lodges. Times will 
soon change, if they have not already changed. The existence of the 
bourgeoisie is now only possible under the aegis of imperial despotism, 
and even in the Lodges it is only upheld by force. Things have not as 
yet gone so far in Germany ; this constitutes the difference in the state 
of Freemasonry in the two countries." We think that sufficient evi- 
dence has now been forthcoming from Germany to prove the essen- 
tially socialistic nature of Freemasonry. It is, however, true that on 
the right bank of the Rhine the external life of the Church has yet to 
be stifled, to effect which the Ci'aft has just made a compact with the 
Liberal Government. When this point has been reached, we need not 
doubt that the Secret Society will push on further. But we must let it 
run the length of its tether ; it lacks neither patience nor perseverance, 
although it has to pass through many stages of existence. 

2 Cf. Pachtler, Die Internationale Arbeiterverbindung. Essen, 1871. 

172 The Secret Warfare of 

tions, and that the ultimate aims of the Craft plainly 
showed themselves beneath the blouse of the work- 

And when, during the terrible seventy-two days 
which elapsed between March i8th and May 2Qth 
1871, the International held its first passage of arms 
within the walls of Paris, Freemasonry exhibited a 
truly maternal tenderness towards this her own pecu- 
liar child. A procession, composed of at least five 
thousand persons, in which members of all the grades, 
not excepting those of women, took part, wear- 
ing their insignia, and in which 150 Lodges of 
France were represented, wended its way to the 
town hall of Paris. Maillet, bearing the red flag as 
a token of universal peace, 1 headed the band, and 
openly proclaimed, in a speech which met with the 
approval of all present, that the new Commune was 
the antitype of Solomon's temple, and the corner- 
stone of the social fabric about to be raised by the 
efforts of the Craft. The negotiations carried on by 
Freemasons with the Government of Versailles on 
behalf of the Socialists, and the way in which they 
planted the banners of the Craft on the walls of the 
Capital, accompanying this action with a threat of 
instantly joining the ranks of the combatants if a 
single shot were fired at one of those banners, was all 
of a piece with the sentiments they expressed. Elie 

1 It must not be forgotten that Freemasonry contemplates a final and 
social revolution, the most terrible, but at the same time most salutary, 
of all, which is to be the forerunner of universal peace. 

Freemasonry against Society. 173 

Reclus, a man of letters, one of the principal writers 
in the Revue des Deux Mondes, the great journal of 
Freemasonry, distinguished himself as a furious 
champion of the Communist cause. 

Hitherto we have mainly laid before the reader 
the transactions of French Masons, in order to illus- 
trate the socialist theories as they appear when put 
in practice. We know well what the children of 
darkness will reply to us. They will have recourse 
to their usual subterfuge, namely this " Such things 
do occur in some lands, and injudicious Brethren are 
to blame for them. But with us the case is quite 
different ; nowhere are more loyal subjects to be 
found than in the Lodges of this country." On this 
account we have, at the risk of exhausting our 
reader's patience, endeavoured as far as possible to 
let Freemasons speak for themselves, by bringing 
forward witnesses of various nationalities, and con- 
stantly referring to the rules and ritual of the Craft. 
All has pointed in the same direction, namely, of 
proving that Socialism was born and bred in the lap 
of Freemasonry. But the descent of the ladder 
must be a gradual process ; to spring at one leap 
from the highest round to the lowest, and incur the 
obvious risk of breaking one's neck, would be an act 
of sheer madness. First must come a liberal revolu- 
tion, brought about by the storming of a Bastille, or, 
in a slower and more constitutional way, with the 
forced concurrence of a Prime Minister, who has long 
been deprived of his liberty of action ; and when the 

1 74 The Secret Warfare of 

poison has had time to circulate freely, then the 
moment comes to speak of a social revolution. In 
France the liberal convulsion took place long ago ; it 
has even passed already through several fresh stages, 
and the curtain will soon rise on the second act of 
the drama. Hence in that country, more than in 
any other, can the Freemason venture to enunciate 
boldly his schemes of universal happiness. In Ger- 
many, on the contrary, Liberalism has been left a 
long way behind, and the Craft has plenty of work 
on its hands, that is to say, the work of advancing 
Liberalism at the expense of ecclesiastical liberty, of 
Christian marriage, Christian education, Christian 
faith and practice. When this business has been 
duly despatched, the work of Socialism will begin, 
as surely as two and two make four. In Belgium, a 
country which in 1830 accepted Liberalism as a 
christening gift, Freemasonry has already shown its 
socialistic proclivities by the recognition of such 
plebeian hangers-on as the Solidaires and Free- 
thinkers, themselves most zealous partisans of the 
International. In September 1871, Zorilla, the Grand 
Master of Spain, threatened, unless his wishes were 
complied with, to let loose the International in that 
country. Plain proof enough of the intimate relations 
existing between the two. In Italy we meet with 
the very same thing.- Since the year 1848, Piedmont 
has thrown herself into the arms of the Craft, and has 
found in it her greatest ally in spreading the liberal 
revolution throughout the Peninsula. But as the 

Freemasonry against Society. 175 

last stage has long since been reached by the occupa- 
tion of Rome, Freemasonry is now beginning to show 
a fresh side of its character, and betraying, in the 
person of its most active members, those socialistic 
tendencies which threaten to deal with the liberal 
monarchy in much the same way as it dealt with the 
petty sovereigns of former days. The next social 
earthquake in this unhappy country will shake to its 
very foundations, if it does not completely overthrow, 
the old order of things. 

From among the most recent events in Italy we 
select the following as specially calculated to 
manifest the socialist tendencies of Freemasonry. 
Garibaldi and Mazzini, the well-known revolutionary 
leaders, and at the same time high dignitaries of 
the Secret Society, agreed, at the Socialist Congress 
held in Rome, November 1871, upon a common 
course of action, namely, the establishment of a 
national social and democratic republic in Italy. 
And when, eight days after the death of Mazzini, 
on the loth March 1872, the socialist party in Rome 
made a solemn funeral procession to the Capitol in his 
honour, their ranks were swelled by a great number 
of Freemasons with bands of music, and 150 banners. 
But still more significant were the preparations made 
for the great blow which the social democrats of Italy 
proposed to strike on occasion of a contemplated 
popular gathering to be held in the Roman Coliseum 
on November 24, 1872. With this end in view, the 
Freemasons met in Congress some weeks previously 

176 The Secret Warfare of 

(ist-3d Nov.) at a villa near the village of Locarno, in 
the district of Novara. 1 On October 29th, the repre- 
sentatives of several Italian Lodges had already met 
in Genoa. These were Philippo Cordova (from the 
parent Lodge in Rome), Antonio de Franchi 
(Naples), Benedetto Maria La Vaccara (Palermo), 
Andrea Giovanelli (Florence), Alberto Mario (Turin), 
and Quadrio (Genoa). On the following day, they 
continued their journey by way of Alexandria and 
Arona to Locarno, where, on their arrival, they found 
Felix Pyat 3 (France), Kossuth (Hungary), Klapka 
(Switzerland), and General Etzel (Prussia). The 
sittings in the villa lasted from 4 P.M until midnight,. 
,and during that time not one of the " Brethren " was 
allowed to leave the house under any pretext whatso- 
ever, with the exception of one young Prussian, who 
filled the post of Secretary to Etzel and shorthand 
writer to the Assembly. The Congress was opened 
by Etzel, with a speech delivered in French, upon 
these three points I. Would a war between France, 
such as it is under Thiers, and Italy, such as it is 
under the consorteria (the Conservative party in the 
Government), be a suitable means of furthering the 

1 These details are taken from the Univers of I2th and iQth Novem- 
ber 1872. Our informant professes himself a secret convert from Free- 
masonry ; we leave him to vouch for the accuracy of the details he 
gives. That he is in the main correct will be made apparent from 
facts we shall presently adduce. 

2 One of the most zealous promoters of the International and of 
Socialism in France, and the exciter of seditions amongst the workmen 
in Le Creuzot, at the commencement of the year 1870. 

Freemasonry against Society. 177 

cause of Democracy ? x 2. What are the principles 
which ought to form the basis of a new provisionary 
Government, under the dictatorship of Gambetta in 
France, and under that of Garibaldi in Italy ? 3. 
What new form of worship is to supersede Catholi- 
cism ? These questions were answered as follows by 
the votes of the majority : I. As the use of any 
means by which the cause of Democracy may be 
furthered is justifiable, war is a suitable means to be 
employed. 2. Communist principles with a new 
religious ideal. 3. The new Gospel of Democracy 
according to Brother Renan (Part IV. chap, xli.), pub- 
lished in the form of question and answer (ridotta a 
cateckismo). After this the following resolutions were 
passed : 

1. To support the insurrectionary committees in 
the issue of notes of the value of five francs. 

2. To lay in a store of arms and ammunition. 

3. To establish a secret corps for the discovery, 
notification, and surveillance of the principal Catho- 
lic writers, and of the most influential members of 
the clergy and aristocracy, in order that every pos- 
sible means may be employed to overcome the 
existing opposition to the civil and religious changes 
which it is desirable to introduce. The object of 
the proposed popular meeting was stated to be the 

1 We are well aware what sort of people those are who consider that 
" the end justifies the means." The world at large is made to believe 
that these are the Jesuits, in order that no possible imputation may be 
cast on the real culprits. 


1 78 The Secret Warfare of 

following: To gauge the power of social democracy, 
to help it to give free expression to its opinions, to 
feel the pulse of national enthusiasm, and see what 
can be done with the masses. 

The projected demonstration of November 24 was 
prevented by the vigilance of the Government, large 
forces of the military and of the police being called 
out. Nevertheless, on November 22, the conspirators 
agreed upon their plan of action, the Patto Romano, 
forming it after the model of the Paris Commune, 
and determined forthwith to enter upon the path of 
secret conspiracy. Twenty-three Italian Lodges 
immediately gave in their adhesion to the scheme, 
a proceeding which made no small stir. On this 
account the Perseveranza, a Milanese journal, in the 
number published December 6, 1872, sought to justify 
the Craft, on the score of only twenty-three Lodges 
having taken part in the plan. But this article, 
intended as a defence', only served as an accusation. 
We will give it word for word " It cannot be denied 
that twenty- three Lodges were a party to these trans- 
actions ; six belonging to the Orient of Leghorn, 
five to that of Palermo, the other twelve being the 
Lodges of Regalbuto, Genoa, Ravenna, Alessandria, 
Messina, Rome, Cagliari, Parma, Marola, Spezia, 
Massa, and Pietra-Santa. In case any one should be 
anxious to know the names of each, we will subjoin 
them here. The Lodges of the Orient of Leghorn, 
the Virtuous Leaders (i virtuosi anziani), Garibaldi 
and the Future, the Modern Pelican, the Reappear- 

Freemasonry against Society. 1 79 

ing Dawn, Unitaria, Modern Revolution. 1 I give 
the names of the Lodges of the Orient of Palermo, 
also word for word. The Freemasons doubtless have 
their own reasons for selecting these names, and 
who knows what influence they may have on our 
future ; one far greater, perhaps, than we at present 
suspect. The names are as follows : 

" I. Liberty, Fraternity, Equality. Universal Free- 
masonry, Family, Italy. Lodge George Washing- 
ton of the Orient of Palermo. The only known 
delegate (of November 24) of this Lodge was Luigi 
Castellazzo, who also represented Leghorn. 

" 2. Lodge Mount Lebanon, of the ancient and 
recognised Scotch rite, of the Orient of Palermo. 
Ignazio Catalani, Worshipful Master ; Vincenzo Cuc- 
chiara, Senior Warden ; Giovanni Rosa, Speaker ; 
deputy sent to the Committee (November 24) Ulysse 
Bacci, living at Rome, the director of the Masonic 
Review (Rivista Massonicd}. 

"4. Lodge II Rene, of the Orient of Palermo. 
Officials unknown; deputy, Napoleon Parboni, of 
Rome, a strong partisan and promoter of the Social 
Congress, and Vice-President of the Preparatory 

1 These significant names are in themselves enough to prove how 
far one ought to believe the old fiction put forward by Freemasonry, 
that it never interferes in political or religious questions. Unfortu- 
nately the Perseveranm forgot to give the names of the "Worshipful," 
the " Warden," and the " Speaker." However, we know that Brothers 
Mauro Macchi and Luigi Castellazzo formed the deputation sent from 
the Lodge of Leghorn to the Socialist Congress in the Coliseum. 

1 80 The Secret Warfare of 

" The remaining Lodges are, Queretaro I (of the 
Orient of Capizzi, 2 ) which recognised the Committee, 
but sent no deputation. Lodge Mazzini and the 
Future (Orient of Regalbuto 3 ). Lodge L. Caffaro 
(Orient of Genoa). Lodge of the Virtuous (Orient 
of Leghorn). Lodge Gagliando (Orient of Ales- 
sandria). Lodge Rome and the Constituency (Orient 
of Rome). Lodge Liberty and Progress (Orient of 
Cagtiari), represented by Ulysses Bacci, who was at 
the same time the representative of the Lodge Unity 
and Garibaldi, of the Orient of Palermo. Lodge 
Joseph Mazzini (Orient of Parma), represented by 
Luigi Aresi. Lodge La Castellana (Orient of 
Marola). Lodge The Future (Orient of Spezia). 
Universal Freemasonry, Family of Italy. Lodge 
The Zenith (Orient of Spezia). Lodge Unity and 
Progress (Orient of Massa). Lodge Versaliese 
(Orient of Pietra-Santa 4 ). 

" Here," continues the Perseveranzd> " we have 
the aggregate of the Lodges which voted with 

1 This name, that of the fortress Queretaro, where the unfortunate 
Emperor Maximilian was shot, tefls well for the loyal feelings of Free- 
masons towards rulers. 

2 Capizzi, a little town in Sicily, cannot number more than 4000 
inhabitants. From the fact that it has its own Orient, and conse- 
quently independent Lodges, one can judge of the extension of the 
Society in that island. This need not, however, surprise us, as almost 
all employes and Government officials on the island feel bound to 
become Freemasons. 

3 Another small town in Sicily, in the province of Catania, number- 
ing only 8500 inhabitants. 

4 In Tuscany, in the province of Lucca. Population, n,ooo. 

Freemasonry against Society. 1 8 1 

the Committee. Not a single one out of Apulia, 
where, nevertheless, there is a Lodge in every 
village and an Orient in every town ; not one out of 
Naples, where they may be counted by dozens, and 
where, I believe, they are divided into three ortho- 
dox Orients, not to speak of the unorthodox ones ; 
only a few of Sicily and Tuscany ; scarcely any of 
Emilia and Liguria ; none of either Romagna or 
Venice ; only one of Rome. Of all the Sicilian Lodges, 
only six made common cause with the Committee. 
The sum total of the Lodges in agreement with 
it is merely twenty-three, a very small proportion 
of the whole body of Italian Freemasons." 

Thus far the Perseveranza. This article places two 
points beyond a doubt : i. That Freemasonry has 
spread far and wide in Italy, a fact which plainly 
bodes no little danger to the throne and to society ; 
2. That in spite of the vigorous measures taken by 
the Government, twenty-three Lodges ventured to 
declare openly for the socialist republic ; a number 
which, under existing circumstances, is no trifling 
one, and affords convincing proof of the socialist 
tendencies of the whole Order. How many more 
Lodges were restrained by prudential motives, 
deeming it the wiser course to keep in the back- 
ground for a time, because they reckoned amongst 
their members many Government officials ? And not 
one of the professedly loyal Lodges entered a protest 
against the procedure of the twenty-three democratic 
ones. On the contrary, we find the Italian Masons 

1 8 2 The Secret Warfare of 

of the Scotch rite issuing a circular, which was 
printed at Rome and published in the Unitd Catlio- 
lica of December 17, 1872, T in which, without any 
circumlocution, they boldly proclaimed the new 
duties devolving on Freemasons, to fight against the 
Church and the Government established in Rome ; 
and, furthermore, enjoined on every man the duty of 
all possible exertion, in order to train up the people 
to the exercise of true liberty, and thus prepare for 
the advent of that happy day when both religion 
and idolatry will have ceased to exist, when there 
will be neither tyrants nor slaves, neither fortunate 
nor unfortunate, but one great corporation of well- 
instructed families, independent and free, active and 
happy. 2 

In the present day, both in Italy and elsewhere, 
religion forms the centre round which all parties 

1 This publication bore the signatures of the Worshipful Master 
Benmielli 18 .'. (i.e., of the Eighteenth Grade, that of Rosicrucian), of 
the Speaker, Ant. Petrocchi, and the Secretary, Luigi Martoglio. 

2 One important accessory must not be lost sight of here. As long 
as Italian Freemasonry required the services of the Piedmontese army, 
in order to dethrone the remaining sovereigns of the Peninsula, it was 
profuse in expressions of loyalty to the Savoy dynasty. Since its first 
object, Italian unity and centralisation, has been attained by the sacri- 
legious occupation of Rome, the Secret Society has been engaged in 
gradually undermining a throne, already somewhat weakened by pre- 
ceding events, in order to make way for a social-democratic republic. 
The introduction of this latter would be impossible, were the six or 
seven independent States of Italy still existing, and able to render each 
other mutual assistance. From 1848 to 1870 nothing was heard but 
unlimited enthusiasm for Victor Emmanuel ; but now all is entirely 
changed. Let the same rule be applied to the present situation in 
Germany, and its true import will at once be plain. 

Freemasonry against Society. 183 

revolve ; even political opinions take their colouring 
from religious views. All real and thorough Chris- 
tians declare themselves loyal subjects of the lawful 
and established Government ; all those half-hearted, 
timid warriors, who are Christians only in name, 
profess liberal views, whilst atheists wave on high 
the banner of Democracy. Therefore the Secret 
Society, charging its members with the mission of 
spreading unbelief amongst the nations of Europe, 
makes them at the same time apostles of Democracy ; 
and every state which purchases for itself immunity 
from covert attack, by consenting to the secularisa- 
tion of marriage, of education, and of social institu- 
tions, hastens the triumph of Republicanism. The 
Secret Society knows this better than do any of 
those who tremble before it ; on this account, true to 
its old system of deceit, it casts the blame of all civil 
disturbances on the small party of united and un- 
compromising Christians, reproaching them with 
being dangerous to the State, and repeating the 
accusation so often, that at length all simpletons be- 
lieve it. What is called " public opinion " nowadays 
is nothing but the voice of a corrupt and mercenary 
press, under the influence of Freemasonry. When 
will men rouse themselves ? How much longer is 
the fate of nations to be abandoned to the tender 
mercies of the " Brethren ? " We know not, but one 
thing at least is certain, that heaven has decreed 
that as the sin of each man, so shall be his punish- 

1 84 The Secret Warfare of 

A similar fate is in store for Germany, unless we 
can be wise in time. The contented Freemason, who 
is far from dreaming that anything lurks behind the 
Liberalism of the day, will, when the witched dance 
of Socialism and Fraternity-proper opens, stare in 
blank amazement, especially as he finds his hands 
fettered and his tongue tied by a thousand oaths ; 
but he cannot escape eating the fruit of what he has 
sown, and his teeth will be all the more set on edge 
the more honestly he has laboured in cultivating the 
noxious tree. As far back as 1849, tne unhappy De 
Lamennais gave in the Reforme the following truth- 
ful sketch of the impending disasters : " In virtue of 
his sovereign prerogative, man rises up against God 
and declares himself to be free and equal to Him. In 
the name of Freedom, all political and social institu- 
tions are overthrown, in the name of Equality all 
hierarchies are destroyed, all religious and political 

ascendancy is abolished Then the reign of 

violence, of hatred, and of terror begins over the 
corpse of priest and king, a fearful fulfilment of the 
prophecy : a whole nation shall rise up, man against 
man, neighbour against neighbour ; amidst terrible 
confusion the child will rise up against the old man, 
and the people against their great ones. In order 
'to depict these terrific scenes of horror and crime, 
of licence and butchery, this carnival of error, this 
chaos of outlawry and debauchery, these blasphem- 
ous shouts and devilish songs, the dull and unceasing 
sounds of the destroyer's hammer and the execu- 

Freemasonry against Society. 185 

tioner's sword, the explosion of bursting mines and 
the yells of exultant joy which hail the widespread 
carnage ; in order, I say, to depict scenes such as 
these, it were necessary to borrow the language of 
demons, as some monsters appear to have rivalled 
them in their fury. (Cf. Journal de Bruxelles, Decem- 
ber 3, 1849). 



OPEN hatred of God has been stated to be the most 
striking characteristic of the present day, and, cer- 
tainly, it cannot be denied that a terrible stream of 
impiety pervades the whole of the atmosphere by 
which we are surrounded. Whilst it is, on the one 
hand, a cheering sight to see the Children of the 
Cross cling all the more closely to the symbol of our 
salvation now that danger threatens it, and to behold 
them evince so marvellous a spirit of self-sacrifice, 
and an enthusiasm which recalls the earliest days of 
Christianity; on the other hand, it is lamentable to 
witness the unblushing audacity with which society 
at large publicly parades in politics, in science, in 
the press, and in daily life, the fact of its apostasy 
from God and from His Anointed. It is of course 
indisputably true that in all times and in most 
places some have been found to deny the God who 
created them ; but this deplorable fall to the last 
and lowest depth to which human nature can sink 
has invariably been the mournful result of intel- 
lectual error or moral depravity, and the few who 
have fallen thus low have been contented with 

Secret Warfare against God. 187 

toleration at the hands of their fellowmen. But 
since the commencement of the last century un- 
belief has advanced with rapid strides ; it has i 
come not only to be regarded as on a level 
with orthodox belief, but even to claim preced- 
ence over it. Those countries and peoples which 
have given such corrupting opinions free admit- 
tance into their midst, and allowed them to make 
good their footing in society, proudly boast of 
superior cultivation and refinement, and dignify their 
unbelief with the name of intelligence. Further- 
more, in order to cope with the overwhelming 
superiority of numbers on the side of belief, they 
strive, by secularising all education, from the village 
school up to the University, to make themselves 
masters of the rising generation, and consequently, of 
the future. 1 Thus mankind is being gradually dragged 
on to a pre-determined goal. De Camille has de- 
picted the true state of things as follows : " No one 
can prognosticate what terrible secrets may be hid for 
us in the womb of the future, but all must acknow- 
ledge that recent times have given birth to a hideous 
offspring ; pseudo-refinement, falsified public opinion, 
spurious science, sophistical principles, untrue ideas, 
false desires, a perverted conscience, and corrupt 
morals all these meet us at every turn, and nothing 
escapes their infection. They spread to the royal 
palace and to the lowly hut ; they influence both the 
highest minister of the Crown and the ragged urchin 

1 See Laacher Stimmen, 1872, No. 7, "Kultu, rein modernes Schlagwort. " 

i88 The Secret Warfare of 

who shouts in the rear of a popular demonstration ; 
they have distorted, enfeebled, and in some instances 
done away with the homage paid by Governments to 
truth, justice, and morality ; or at least they have so far 
stunned and intimidated those in power as to destroy 
in them that strongest instinct alike of the individual 
and of the nation, the instinct of self-preservation. 1 
And in the face of these menacing clouds, liberal 
Christians can still reconcile it with their conscience 
to make concessions to the spirit of darkness under 
cover of modern ideas, to enter into an agreement 
with it, and consent to carry grist to Beelzebub's mill, 
on condition that he should refrain from interfering 
in their own private oratory. 

The spirit of hostility to God could never have 
attained its present proportions, and its actual power, 
if the forces at its command had not been thoroughly 
disciplined and organised. For individual unbelievers 
can only corrupt individuals, and even numbers with- 
out concerted action have no power to turn the 
current of social life into fresh channels. Especially 
in opposition to the serried ranks of the Church, an 
undisciplined army, however numerous, can effect 
next to nothing. But of late, apostasy from God has 
shown itself to be a persecutor of the people of God ; 
i and this new phase of its character becomes daily 
more apparent. Already it has succeeded in making 
itself the almost absolute master of what is erroneously 

1 De Camille, "Storia della setta Antichristiana " (Florence, 1872). 
Compare Civita Caltolica, quad. 524, 2Oth April 1872, p. 190 seq, 

Freemasonry against God. 189 

called " public opinion," and in rendering legislature 
so difficult in those States which remain true to their 
historical traditions and established rights, that the 
Government has sometimes suspended its action 
altogether, or, in other cases, despairing of being able 
to cope with the enemy who batters so loudly at 
the gates, has delivered over to him the keys of the 

In Freemasonry we find the power which organises 
the terrible and occult forces that are at work 
amongst us. In the following pages it will be our 
endeavour briefly to review the principal forms which 
this enmity to God has successively assumed, and in 
this way to expose the true and ultimate aim of 
them all. 

It is, of course, self-evident that the League could 
only attain to its final antitheistic goal by passing 
through various stages. And here we may distinguish 
four different streams, which often intersect one 
another, and often run parallel ; a revival of Judaism; 
Deism, Pantheism, and that lowest and worst of all, 
the Antitheism of humanity, which would have man 
occupy the throne of the Most High, declaring God 
an usurper, and man himself the true Deity ! We will 
now proceed to examine these four external mani- 
festations in detail. With regard to the two first, it 
will not be necessary to go into great detail, as we 
have already had occasion to say much that bears 
directly on the subject in the second and fourth divi- 
sions of this work. 

190 The Secret Warfare of 

I. A shallow Judaism was the first form of reli- 
gion which the Secret Society substituted for re- 
vealed faith ; and this explains the frequent reference 
made in its official documents to the esoteric teach- 
ing of the East, transmitted to it by means of the 
Templars. These Jewish doctrines, which are chiefly 
directed against the New Testament revelation, often 
recall the Sadducees and Samaritans of our Lord's 
time, since, like these, they acknowledge no divine 
v revelation subsequent to that of Moses, have a strong 
element of Epicureanism, and recognise no sacred 
writings but their Pentateuch, which, moreover, dif- 
fers considerably from our own. What Freemasonry 
asserts concerning its connection with Gnostic teach- 
ing may to a certain extent be true, in so far as it 
limited to a shallow morality the diluted Judaism it 
taught, and amalgamated at pleasure any dogmatic 
theories it might chance to possess, with either Pan- 
theistic, Gnostic, or Manichean elements. 1 But it is. 
well known that the Brotherhood does not trouble 
itself much about such trifles. Inasmuch as the 
existence of a God is matter of belief at all, He is the 
" Supreme Architect of the Universe," and One in 
person, the doctrine of the Most Holy Trinity being 
a Papal invention. Redemption by Jesus Christ is 
rejected as a heretical belief originated by the Druses 

1 The Freemason Condorcet, who took so active a part in the first 
French Revolution, goes so far as to claim as belonging to Freemasonry 
the various sects of Manichean tendency in the Middle Ages. See 
Barruel, as above, p. 308. 

Freemasonry against God. 1 9 1 

of Lebanon, which spread to the West, and became 
the basis of the Papal power. The real Saviour, i.e., 
the political and social liberator, is rather the Jesus or 
Josue of the Old Testament, the son of Nun, and 
related to Moses and Aaron, who introduced relaxa- 
tions of those unduly severe religious laws which were 
founded on abuses in external life. Here we have 
teaching plainly opposed to the doctrine of the Trinity, 
harmonising in the main with the tenets of the 
Monarchians, the Arians, and the Socinians, and 
offering naturally many points of attraction to those 
who deny the divinity of Christ. Perhaps the modern 
Judaism of the present day is derived from this 
source. And as the adoption of views such as these 
pledges the Freemason to a lifelong enmity to the 
Saviour in whom Christians believe, it is easy to 
- understand that the strict Jew, inspired with the 
same zeal which animated Saul, is with no great diffi- 
culty prevailed on to join the Craft. Long experience 
teaches us that the contingent contributed by Judaism 
to the ranks of Freemasonry is comparatively larger 
than that of any other religious body ; it is said that 
the descendants of Abraham compose two-thirds of 
the Grand Orient of Paris. 

This judaising tendency is very apparent in a 
document now before us, published by the Orient 
of Brussels, " to the greater glory of the Supreme 
Architect of the world, in the year of true 
light 5838 (1838), with the object of commending 
a work by the Freemason Marziale Reghelini (de 

192 The Secret Warfare of 

Schio), in the interests of Masonry, entitled, 
" Histoire du vrai Jesus Christ Nazareen.' " As 
this publication supplies all the information neces- 
sary to give us a nearer acquaintance with the 
subject before us, the reader will permit us to make 
a somewhat lengthy extract from it, which, in spite 
of its serious nature, cannot fail to provoke an 
occasional smile : 

" The instruction imparted to every Freemason, 
and the emblems wherewith our temples are adorned, 
combine to teach him that our Order or Brotherhood 
is descended from the Knights-Templar, and their 
illustrious Grand Master, Jacques Molay. Every 
Brother who possesses the least acquaintance with 
the history of the Crusaders, knows that they were 
driven out of Palestine by Saladin the Great at the 
end of the twelfth century. Although that province 
was then in the hands of the Mohammedans, the 
Templars, thanks to their honourable conduct, were 
allowed to retain possession of some hospices, where 
such of their Brethren could find shelter as came 
from the West on a pilgrimage to the grave of Jesus 
Christ, the liberator of mankind. In the times of 
truce between the Mohammedans and the Crusaders, 
a continuous stream of Templars flowed into Jerusa- 
lem ; and the hospitable and friendly terms on which 
they lived with the inhabitants of the country, enabled 
them easily to obtain an intimate acquaintance with 
the old traditions of Arabia, of which country Palestine 
forms a part. In this manner their eyes were opened 

Freemasonry against God. 193 

to the delusive nature of that false fame, attracted by 
which, for more than two centuries, the misguided 
nations of the West had been led to seek a grave 
in the deserts of Asia and Egypt. They plainly 
saw, moreover, that fanaticism had been the means 
of involving Europe in an unjust war, and that 
the belief in the grave of Jesus of Bethlehem, as 
that of the liberator of mankind, was a mere fable, 
on which the Popes built up their power ; x for 
when Omar, on the conquest of Jerusalem, in the 
year 636, according to the ordinary calendar, dis- 
covered that the temple of Solomon had been long 
since destroyed, he rebuilt it on the former site, 
dedicating it to the Incomprehensible and Eternal 
One ; for, doing this, he received the name of San- 
cratius. Furthermore, with the intention of honour- 
ing Jesus (Josue), the son of Mary Amram, and 
nephew of Aaron and Moses, he removed into this 
temple the grave which the Arabic Christians be- 
longing to the army of Mohammed and Omar vene- 
rated and made pilgrimages to, in remembrance of 
their own Saviour and Lawgiver. Thus the Templars 
arrived at the conviction that the belief in Jesus of 
Bethlehem, as a Being both human and divine, equal 
to God His Father, and like Him eternal, was nothing 
but the old heresy of unorthodox Christians', or an 

i We do not, of course, dream of attempting to refute such fables of 
the Craft ; the reader must take these false statements, and others 
which follow, for what they are worth. 


1 94 The Secret Warfare of 

imitation of the heresy of the Druses of Lebanon, 
who, a century before the commencement of the 
Crusades, i.e., in 996, believed, as they now believe, 
that in the Caliph Hakim, the Eternal Creator had 
become incarnate. No sooner had the Templars 
become aware of this error, than they embraced the 
faith of Jesus, the son of Mary Amram, whose 
life had been spent in proclaiming the mercy of 
the Eternal God, and preaching the hope of a 
future existence. This code of mercy they adopted 
as their own. 

" By means of some fragments of the real Pen- 
tateuch, the Templars at the same time learnt that 
this Jesus, son of Mary Amram, had, under the 
mysterious name of Osee, been chosen chief Cap- 
tain, and consecrated High Priest by the law- 
giver Moses (Deut. xxxi. 7, 8, 14, 23 ; xxxii. 44 ; 
xxxiv. 9), and that on the death of this latter, 
Jesus announced a new law of justice and equality, 
and abolished the priesthood of Juda, who, during 
the latter years of Moses' lifetime, had got all 
power into his own hands, and employed it to 
bring the Israelites into a disgraceful bondage, called 
the Nazarean. All this our Brethren of former times 
found recorded in the Pentateuch, the Koran, the 
Arabic traditions, and popular beliefs. The dog- 
matic truths and liberal doctrines of Jesus, the 
son of Mary Amram, were brought to Europe by 
the Templars ; the Order increased in numbers 
and influence, and the spread of these doctrines 

Freemasonry against God. 195 

caused great uneasiness to despots and priests, who 
gave themselves out for the heirs and representa- 
tives of the priesthood of Juda, abrogated by the 
liberator Jesus." 

Next follows an account of the execution of Jacques 
Molay, plainly designed to cast odium on the authors 
of the deed, upon the king, arid especially here the 
Belgian origin of the whole thing is betrayed upon 
bishops and upon the Pope. Those Templars who 
escaped the general massacre (so runs the tale) 
carried on in Europe the building of the temple 
to the Great Architect of the Universe with un- 
tiring energy, combating feudal oppression under 
the cloak of the freedom which a corporation 
enjoyed, and of the useful calling they followed. 
In this work the principles of Liberty and Hu- 
manity, learnt in the East, were of no small service 
to them. In France, Germany, England, Italy, 
and elsewhere, they became the terror of landed 
proprietors, and of the higher clergy. In order to 
render their position secure, they formed themselves 
into a body of stone-cutters and Free masons, and 
established a noviciate for the purpose of testing the 
courage, perseverance, and discretion of candidates. 
But through the ill-advised reception of some promi- 
nent members of the aristocracy and clergy, the old 
spirit of the Order became deteriorated, and by im- 
prudent interference in politics, its members exposed 
themselves anew to the danger of persecution. Fin- 
ally, however, the true doctrine was revived, and the 

1 96 The Secret Warfare of 

right course of conduct returned to. The document 
we quote from proceeds as follows : 

"The traditions preserved throughout the whole 
Order show that our ancestors admitted no other 
doctrines than those of Jesus, the son of Mary Amram. 
In order that these might not be lost, a sealed copy 
has been handed down by the first Superiors of the 
Order, the genuineness of which is evident and unde- 
niable. It ordains 

" i. That at the head of every document issued 
by the Brethren, in an individual or corporate 
capacity, should stand a profession of faith in our 
Lawgiver Jesus, the son of Mary Amram, the in- 
variable formula to be employed being, ' To the 
glory of the Great Architect of the Universe/ ex- 
pressed by the nine initial letters, A. L. G. D. G. 
A. D. L. U. (A la Gloire du Grand Architects de 
rUnivers), to expose and oppose the errors of Pope 
and priest, who commence everything in the name 
of their Trinity." 

" 2. That all proceedings at the opening or at the 
closing of our Lodges, as well as all documents either 
of individual members or of the Brotherhood in 
general, should be dated from the Creation of the 
World, or the Era of Light, in opposition to the mo- 
dern system of chronology invented in the end of the 
eleventh century by a Pope, who introduced the use 
of a later era ; a pitiful and cowardly artifice by which 
to obtain universal recognition of the event from 
which he dated." 

Freemasonry against God. 197 

" 3. That in remembrance of the Last Supper or 
Christian Lovefeast of Jesus the Son of Mary Amram, 
an account of which is given in the Arabic traditions 
and in the Koran, a solemn festival should be held, 
accompanied by a distribution of bread, in com- 
memoration of an ancient custom observed by 
the slaves of eating bread together, and of their 
deliverance by means of the liberator (Josue). 
The distribution is to be accompanied by these 
memorable words ' This is the bread of misery 
and oppression which our fathers were forced to 
eat under the Pharaos, the priests of Juda ; whoso- 
ever hungers let him come and eat ; this is the Pascal 
sacrifice (of the liberator Josue) ; come unto us, all 
you who are oppressed ; yet this one year more in 
Babylon, and the next year shall see us free men.' 
This instructive, and at the same time commemo- 
rative, supper of the Rosicrucians, is the counterpart 
of the Supper of the Papists." 

" 4. That in honour of our Jesus, spoken of in the 
Pentateuch under the name of Osee, all our work 
should begin and end with a threefold and joyous 
huzza for him ; and this salutation is to be repeated 
every time that a guest or a deputation is brought 
into the temple, as well as at the opening of a love- 
feast, and after every toast drunk on festive occasions. 
This 'huzza, consists in the thrice-repeated exclama- 
tion, Osee, Osee, Osee, i.e., Long live the memory of 
Jesus, son of Mary Amram ! " 

" Such are the ordinances of our masters ; the 

198 The Secret Warfare of 

traditional interpretation of them has always been 
preserved in the Orient of Venice. 1 This is conse- 
quently the creed of Freemasonry ; it rests upon the 
system of Jesus, the Christ, the Liberator of Israel, 
who instituted a liberal and moderate code of laws, 
and abrogated the priesthood of Juda; a creed laid 
down in Arabic traditions, in the Koran and Penta- 
teuch, and by those historical writers commonly 
known under the name of the prophets. All this 
proves to a demonstration the real object of papal 
anathemas, now no longer hurled against monarchs, 
or those amongst their subjects who adopt re- 
formed views. Priestly dread of the disclosure of 
the truth is the real cause of the persecutions 
constantly renewed against Freemasonry ; for the 
Western Popes are well aware that we alone possess 
in our traditions and sacramental words evidence 
that must sooner or later bring about the destruction 
of the spiritual ascendency and chimerical dominion 
of Rome." 

Even here, in this earliest stage, the antitheistic 
strain which runs through all the higher grades of 
Freemasonry already becomes apparent. 2 We have 
not to do with theoretical unbelief, nor with a simple 
denial of the positive beliefs of others, but with an 

1 The Scotch rite likewise professes that many of its mysterious 
ceremonies came to it by way of Venice. See Barruel, as above, 

P- 2 95- 

2 The document we have quoted from is, in fact, the work of 
a Rosicrucian, and is apparently addressed to the Brethren of the 
Eighteenth Grade alone. 

Freemasonry against God. 199 

element of active aggression which strikes at the 
root of Christianity, and is determined to gain the 
mastery over it. We deal with a foe prepared 
for a hand-to-hand fight with the God of revela- 
tion, and ready to run an equal race with Chris- 
tianity, in seeking proselytes amongst all classes 
of society. On the authority of a wild fiction, 
alleged to rest upon the incontrovertible testi- 
mony of ancient records and testimony never 
forthcoming, the unwary candidate is persuaded 
into rejecting the books of Holy Scripture and into 
looking upon the Pentateuch itself our version of 
it, at least as spurious. The Saviour adored by 
Christians is represented as being a common Jew 
of Bethlehem, who was confounded with the ancient 
Josue, the son of Nun, by the credulous and barbarous 
Druses of Lebanon, and afterwards exalted to 
be the God of Christendom by the Western Popes, 
for the furtherance of their own selfish aims. 1 As 
a matter of fact, Freemasonry refuses to acknow- 
ledge any Redeemer except a democratic liberator 
of society, the Josue (Jesus) of the Old Testament, 
the champion of religious enlightenment. His reli- 
gion, the only true one, is limited to two tenets ; 

1 In fact, according to Barruel (vol. ii. p. 270), any candidate admitted 
by the corrupt portion of the Order of Templars was obliged to swear 
belief in " a Creator who neither had died nor could die." "Receptores 
dicebant illis, quos recipiebant, Christum non esse verum Deum, et 
ipsum fuisse falsum ; non fuisse passum pro redemptione humani generis, 
sed pro sceleribus suis." Dufiuy, " Traite sur la Condemnation des 
Templiers? p. 38. 

2OO i The Secret Warfare of 

belief in an eternal and merciful God, and in a future 
existence. The fact of having a priesthood which is 
a class apart involves the slavery of the rest of man- 
kind ; on this account it must be done away with, 
and he who overthrows it is a true philanthropist and 
faithful follower of Josue, who did so much in his day, 
besides conferring on his people the blessing of a 
liberal and moderate code of laws. Thus, according to 
these views, Liberty and Equality constitute the only 
real and practical religion, and to struggle against 
despots, aristocrats, and the clergy, is the lifelong 
vocation of a true son of the Craft. The opening 
formula of even the most unimportant document is a 
tacit protest against the " absurd popish invention of 
a Trinity." Finally, the most sacred mystery of the 
Christian religion, the Holy Eucharist, is shamelessly 
travestied and made to figure in a socialistic comedy, 
as " the bread of misery and oppression," that oppres- 
sion under which the world at large lies groaning, and 
on its distribution in the Lodges, is accompanied by 
the portentous words, " This year you still sigh in 
the Babylon of political, social, and religious slavery, 
but next year you shall be free men," free from the 
yoke of religion above all. 1 Therefore war with 
Rome, war with the knavish Pope, war against his 
spiritual ascendency and fantastic dominion ; and 

1 The banquet of the Rosicrucians is indeed called the Mystic Supper, 
their glasses being termed chalices, instead of " cannons," as is usual 
in the three lower and less important grades. Thuileur, p. 68. For a 
description of the Mystic Supper, see "La Franc-mafonnerie dans 1'etat," 

Freemasonry against God. 201 

war, too, with all whose beliefs are not limited to faith 
in the Josue of Masonic legends, the social and reli- 
gious liberator of mankind. 

II. To England appertains the honour of giving 
birth to Deism, and bestowing it as a birthday gift on 
the Secret Society, to celebrate its entrance, in 1717, 
upon a new stage of its existence, the three persons 
chiefly concerned in the transaction being out-and-out 
Deists. This shallowest of all so-called systems of 
philosophy only recognises the existence of such objects 
as can be seen and handled; it is a fungus growing upon 
the decaying trunk of Protestantism, and refuses ab- 
solutely to acknowledge whatever is supernatural and 
immaterial. This threadbare natural religion, out of 
which every man is at liberty to fashion garments 
according to his own pattern, recognises at most a 
higher Being, who has made the visible world, or who, 
as Architect of the universe, has constructed the things 
we see around us out of pre-existing matter ; who, His 
work once finished, troubles Himself no more about 
man and his doings ; who least of all has given to the 
world a positive revelation of His being and His will. 
Here, in short, we have the "Jehovah" of the Rosi- 
crucians, the " Great Architect " of all lower grades. 
It is notorious with what avidity these notions were 
caught up by empty heads in England, France, and 

p. 24. The author, however, appears not to have had access to any 
very lengthy accounts, so that he failed to discover the socialist bearing 
of the whole affair. He also gives the words of distribution in an 
incomplete form. 

2O2 The Secret Warfare of 

Germany, and with what astounding rapidity they 
spread, both within and without the Lodges, assum- 
ing importance, finally, under the pretentious name of 
Rationalism. This was for many years the weapon 
employed by the Secret Society in its war against 
the God of revelation, one which, even in the present 
day, it continues to turn against all who see in the 
truths of the faith anything more than a mass of 
wax which every man may mould according to his 
own particular fancy. We have already brought so 
much evidence to bear on this subject in the former 
part of this work, that we may content ourselves here 
with showing how the Secret Society has made 
use of Deism in its antitheistic warfare, and how it 
still continues to do so. For this purpose we shall 
give copious extracts from a publication originally 
written in High German, of which a Dutch translation 
appeared in Amsterdam in 1792 ; a work which is all 
the more worthy of credence, as it is supported by 
documentary evidence. 1 It asserts that the whole 
plan of the enemy may be summed up in the follow- 
ing propositions : 

" I. Superstition (i.e., Christianity and the law of 

1 The title in full is as follows : " Ernstige en trouivhartige Waar- 
schuwing aan de Grooten dezerwereld, voor het gevaar van eenen gehcelcn 
ondergang, ivaarmede de troonen, de staten en het Christendom bedreigd 
warden; met bewijzen en oorkonden. Amsterdam. W. Brave, 1792. 
Reprinted at the Hague in 1826." According to the opinion expressed 
by the Dutch translator, the author of this work, which at the tii 
created a great sensation, was a Professor Hoffmann, of Vienna, edit 
of the Wiener Zeitschrift. 

Freemasonry against God. 203 

Moses) has hitherto been the mainstay of the 
tyranny and deception by means of which princes 
and priests have drawn mankind into their net. 
Fear of a future life, of an eternity of punishment, 
had been a motive powerful enough to hold weak 
minds bowed down under the load of prejudices 
sucked in with their mother's milk, and to enervate 
the boldest spirits, rendering them incapable of any 
great action. This is the evil of Christianity, that it y 
enslaves minds to such a point that they are willing 
to endure any present suffering, with the consoling 
hope of a life to come. On this account it becomes 
indispensable to undermine the pillar which bears up 
such a structure of superstition ; but as the number 
of those who yet fondly cling to the pious fictions of 
their childhood is very large, and the roots of politi- 
cal and civil institutions strike deep in the national 
soil, it is necessary to go cautiously to work. Here 
philosophy may take a useful hint from Nature. As 
man is chiefly worked on through his passions, these 
must be excited, and Christianity must be made 
ridiculous, ere the dominion of Faith can be over- 
thrown in the heart. 

" 2. To effect this, a literary association must be 
formed, to promote the circulation of our writings, 
and suppress, as far as possible, those of our 

" 3. For this end we must contrive to have in our 
pay the publishers of the leading literary journals 
of the day, in order that they may turn into 

204 The Secret Warfare of 

ridicule and heap contempt on everything written 
in a contrary interest to our own. 

" 4. ' He that is not with us, is against us.' There- 
fore we may persecute, calumniate, and tread down 
such a one without scruple ; individuals like this are 
noxious insects, which one shakes from the blossom- 
ing tree, and crushes beneath one's foot. 

" 5. Very few can bear to be made to look ridicu- 
lous ; let ridicule, therefore, be the weapon employed 
against persons who, though by no means devoid of 
sense, show themselves hostile to our schemes. 

" 6. In order the more quickly to attain our end, 
the middle classes of society must be thoroughly 
imbued with our principles ; the lower orders and 
the mass of the population are of little importance, 
as they may easily be moulded to our will. The 
middle classes are the principal supporters of the 
Government ; to gain them we must work on their 
passions, and, above all, bring up the rising genera- 
tion in our ideas, as in a few years they will be in 
their turn masters of the situation. 

" /. Licence in morals will be the best means of 
enabling us to provide ourselves with patrons at 
court, persons who are nevertheless totally ignorant 
of the importance of our cause. It will suffice for 
our purpose if we make them absolutely indifferent 
to the Christian religion. They are for the most 
part careless enough without us. 

" 8. If our' aims are to be pursued with vigour, it 
is of absolute necessity to regard as enemies of en- 

Freemasonry against God. 205 

lightenment and of philosophy all those who cling 
in any way to religious or civil prejudices, and 
exhibit this attachment in their writings. They 
must be viewed as beings whose influence is highly 
prejudicial to the human race, and a great obstacle 
to its well-being and progress. On this account it 
becomes the duty of each one of us to impede their 
action in all matters of consequence, and to seize the 
first suitable opportunity which may present itself of 
putting them entirely hors dit combat. 

"9. We must ever be on the watch to make all 
changes in the State serve our own ends ; political 
parties, cabals, brotherhoods, and unions in short, 
everything that affords an opportunity of creating 
disturbances must be an instrument in our hands. 
For it is only on the ruins of society as it exists at 
present that we can hope to erect a solid structure 
on the natural system, and ensure to the worshippers 
of nature the free exercise of their rights." 

It is easy to see that this plan is a facsimile of 
the work which the Secret Society had not merely 
sketched out, but actually begun, in concert with the 
so-called "philosophers" of France. Animated by a 
like spirit, and employing the same tools as these 
latter, Freemasons had for some time past been 
actively at work at the Courts of Berlin, Weimar, and 
Vienna, on the banks of the Rhine and the Iser, and 
they had succeeded in undermining the Christianity 
of the influential classes. Their efforts were, indeed, 
attended with less success on the right bank of the 

206 The Secret Warfare of 

Rhine than had been the case on the left; but for 
this the Brethren themselves were not to blame, 
the tenacious conservation of the German mind, and 
the dread excited by the recent horrors enacted in 
France, proving formidable opponents to struggle 
j against. Another plan was therefore adopted, that 
of employing science as a means slower, it is true, 
but not less sure of combating revelation, whereby, 
through the strong materialistic and naturalistic 
tone imparted to education, a race of men should 
be trained up whose sight would be strong enough 
to stand the broad daylight of religious Nihilism. 
Now hatred of Ultramontanes and of orthodox 
Catholics is openly preached on the housetops, 
and the faithful are even expected to be grateful for 
the exhibition of such pious zeal. But it is all very 
well to proclaim a thousand times over on the 
public stage " liberty of conscience and freedom for 
every shade of opinion and religious persuasion, for 
every upward tendency and higher aspiration of the 
human heart." Behind the scenes there lurks the 
persecuting Nero, armed with exceptional laws, with 
outlawry and exile, determined to know no rest until 
the very name of Nazarean is obliterated. Liberal- 
ism, the exoteric teaching of this dark league, is, in 
its very essence, persecuting and intolerant ; any 
union with it is a preposterous idea, a thing impos- 
sible. For forty years the Catholics of Belgium 
have had to expiate bitterly their ill-advised " Union" 
of the year 1830; and they daily gain a stronger 

Freemasonry against God. 207 

practical conviction of the truth of the assertion we 
have just made. 

The keynote of Freemasonry is, War to the death J 
against all revelation. As far back as the end of 
the preceding century it expressed itself in these 
terms : x " Belief in revelation is a malady to which 
weak and pious minds are very subject ; it is an 
infectious epidemic, employed ever since the world 
began, to effect the destruction of human liberty ; 
it is alike incompatible with sound reason and true 
freedom ; it is the parent of fanaticism and supersti- 
tion." " The laws of the Mosaic and Christian 
religions are the contemptible inventions of petty 
minds bent on deceiving others ; they are the most 
extravagant aberrations of the human intellect." 
"The selfishness of priests, and the despotism of 
the great, have for centuries upheld this system (of 
Christianity), since it enabled them to rule mankind 
with a rod of iron by means of its rigid code of 
morality, and to confirm their power over weak 
minds by means of certain oracular utterances, in 
reality the product of their own invention, but 
palmed off on the world as the words of revelation." 

In reading these strange effusions of the Deistic 
mind, we must not overlook the fact that political re- 
volution is the object ever kept in view by those who 
uttered them, an object to the attainment of which 
the overthrow of religion is nothing but a necessary 
preliminary. In the present day Freemasons pursue 

1 Waarschuiving, vol. xi., Nos. i, 2, 8. 

208 The Secret Warfare of 

precisely similar aims ; now, however, the Brethren 
are cautious and prudent, as they were in the early 
years of the reign of the Emperor Joseph II. ; that 
is to say, they speak only of the future triumph of 
an odious unbelief, and wisely abstain from all 
mention of political intentions. 

The following remarks are taken from the Lato- 
mia, vol. iv., and form the introduction to a review of 
the " Kirchenlehre und Ketzerglaube " of Dr A. 
Drechsler, a work favourably commented on and 
recommended to the perusal of Freemasons : "Con- 
sidered in its religious aspect, Freemasonry forms a 
whole of which Protestantism is but the half ; .this 
latter regards the substance of religion as a direct 
communication from God to man, and permits a 
partial use of reason, in so far as it is necessary to 
mould this extravagant compound into some sort of 
shape. According to Freemasonry, on the other hand, 
it belongs to reason to create not the form alone, but 
also the substance, of religion. Protestantism must 
either return to Catholicism and proceed onward till 
it reaches the domain of Freemasonry, or voluntarily 
continue to occupy a half-way position between the 
two ; because reason will not for ever content itself 
with labouring to give an appearance of reason to 
facts which are above reason : it must seek in dif- 
ferent ways to bring the material supplied to it 
into union with its own spirit, until, as the final 
result of these efforts, it arrive at the clear and full 
conviction of the utter futility of all such attempts 

Freemasonry against God. 209 

at union. At this point it asserts another right 
indisputably its own ; it rejects the stubborn ma- 
terial forced upon its acceptance, and boldly claims 
to choose for itself, and if need be, to create what 
is most suitable to its purpose. This gives a clue to 
the phenomena at present exhibited by Protestant 
religious life, especially in England, to the allegorical 
meaning attached to Christian history, to the vague 
apprehension of Christian dogma. The last efforts 
made to uphold ecclesiastical Christianity occasioned 
its complete expulsion from the realm of reason, for 
they proved but too plainly that all negotiations of 
peace must result in failure. Human reason became 
aware of the irreconcilable enmity existing between 
its own teachings and the dogmas of the Church. . . . 
Finally, all educated minds felt the need of a brief 
summary of that which mankind possesses in the 
Church, and that which is on the other hand offered 
to it by natural religion." 

The upshot of these quotations is exactly the same 
as that of preceding ones. Christianity, being abso- 
lutely incompatible with reason, may perhaps be 
tolerated for a while as a toy for fools to play with, 
but it must on no account be allowed to lay down 
laws for the regulation of public life ; this would be 
an outrage on human reason, which occupies a posi- 
tion of irreconcilable hostility to the teaching of the 
Church. This course of action does, it is true, involve 
the setting aside of a positive right ; for the safety of 

the Christian Church is guaranteed by most solemn 


2 TO The Secret Warfare of 

treaties ; but above the positive right stands the 
natural one, i.e., the right of mankind to unlimited 
progress ; and to this Christianity opposes an obstacle. 
It remains then to reduce this latter to a condition in 
which it must be content to live on sufferance. This 
is the path in which all modern ideas move, both of 
writers and politicians, exactly as they did at the 
time of the first French Revolution, and the period 
which preceded it. The upholders of Christianity 
form nowadays a mere party in the State the 
minority, in fact, although the great mass of the 
people still clings with tenacity to the Christian 

Deism, as professed by Freemasonry, recognises no 
eternity. In order to defend itself against the attacks 
of Dr Eckert, a pamphlet was published at Leipzic in 
1865, entitled, "The Attitude of Freemasonry in the 
Present Day, a history and disclosure of the aims of 
the Craft, together with an answer to the most recent 
charges brought against it, by E. G. Eckert, D.D.L., 
Dresden." Notwithstanding all his prudence, the 
following admission escaped the pen of the advo- 
cate : " Freemasonry teaches nothing impossible ; its 
secret consists in teaching man to discern realities. 
It instructs him in the art of being good without 
reference to heaven or hell, independent of the 
motives of hope and fear. The Mason does not 
await a future life to receive his reward ; he has it 
here, and is content." 

What then can be said to the decree of the Grand 

Freemasonry against God. 211 

Orient of Paris, which, in 1865, after due revision of 
its statutes, acknowledged the existence of a God, 
and of an endless life ? It must be pronounced a dis- 
gusting piece of hypocrisy, intended to beguile the 
world of the "profane." That social chaos inevitably 
follows on the denial of a future life, is testified by 
the declarations made in the Paris Convention of 
1795, immediately after the fall of Robespierre, by 
Deputy Lecointre. "A people," he says, "which is 
without religion, without form of worship, without 
churches, or any public divine service, is also without 
country and without national customs, and prepares 
future slavery for itself. Contempt for religion has 
been the agent in bringing ruin upon this great 
empire; and a similar fate is in store for every 
nation whose code of laws is not based on the im- 
mutable foundation of morality and religion." 

III. We are, however, very far from intending to im- 
ply that Freemasons have any religious tenets pecu- 
liarly their own, for what they desire to accomplish is 
rather the overthrow of all religion, and every form of 
positive belief. In this war of extermination they 
make use of any destructive theory which may present 
itself, not excepting Pantheism; in fact, this latter is 
an auxiliary all the more welcome, because it of all 
others is the farthest removed from revealed Chris- 
tianity. Besides, the Craft recognises in Pantheism an 
old and valued friend, to whom both history and 
natural religion show her to be nearly related. She 

2 1 2 The Secret Warfare of 

herself asserts her connection with the pantheistic 
Manicheism of the East ; and it was from the study of 
Arabian disciples of Aristotle that Amalrich of Bena 
learnt his Pantheism. Much the same thing, too, 
may be said of the Cathari, the Brethren and Sisters 
of the Free Spirit, the Albigenses, and even the cor- 
rupt portion of the Order of Templars. Almost all 
the sects of the Middle Ages had a strong panthe- 
istic colouring, and developed into religious and 
democratic agitators of the very worst description ; 
and it is precisely from these that the Craft claims 
genealogical descent, as with these it is historically 

It is, moreover, a fact worthy of notice, that Spi- 
noza, the father of modern Pantheism, stood in secret 
relation to many " Friends," and that all his literary 
efforts were directed to the end of obtaining accept- 
ance for the opinions of Freemasons throughout the 
educated world. A few words respecting this remark- 
able man may well find a place here. Baruch or 
Benedict Spinoza was born on November 23, 1632, at 
Amsterdam. His parents were Portuguese Jews, and 
destined their son to become a Rabbi. He applied 
himself early to the study of the Bible and the Tal- 
mud ; his intellectual gifts, and the remarkable pro- 
gress he made, excited the admiration of his teachers, 
although his critical remarks, and the sceptical turn 
of his mind, aroused their worst misgivings, and led 
them to threaten him with expulsion from the Syna- 
gogue. The ambitious young man then took up 

Freemasonry against God. 2 1 3 

with Calvinism, and although at heart an unbeliever 
in everything supernatural, he made outward profes- 
sion of belief in the gospel, by frequenting Calvinist 
and Arminian places of worship. He received in- 
struction in Latin and Greek from a German physi- 
cian named Van den Ende, an avowed atheist, who 
met his death in 1674, at the hands of the common 
hangman, for having taken part in a conspiracy. 
The Jews, fearing Spinoza might prove a dan- 
gerous antagonist, sought to win him back to their 
Synagogue by means of bribery ; and when this 
attempt failed, they endeavoured to rid themselves 
of him altogether, one of his own nation actually 
stabbing him with a knife as he was in the act 
of leaving the theatre. Through the influence of 
the Rabbis, he was, in 1655, formally expelled from 
the Synagogue, and at the same time banished 
from Amsterdam. From that time he lived mostly 
in the country ; and when, in 1670, he removed to 
the Hague, he rarely during the remainder of his 
life appeared out of doors. On February 21, 1677, he 
died of consumption, at the age of forty-five years. 
His " Friends" were numerous, and ever ready to 
give him a helping-hand. Only four years before 
his death, the Elector- Palatine Charles Louis nomi- 
nated him to the Professor's Chair of Philosophy at 
Heidelberg ; but this post he declined, on the plea 
of inability to comply with the condition imposed, 
namely, "that he should never make any use of 
philosophy which might lead to the overthrow of 

214 The Secret Warfare of 

existing systems of religion." This little man, of 
dark and sallow countenance and repulsive features, 
chiefly confined his studies to theology, mathe- 
matics, physics, and philosophy. The whole gist of 
his teaching may be stated in these propositions : 
All that exists, God and the world, forms but one 
substance, which is God, possessed of two attributes, 
thought (spirit) and extension (matter) ; from the 
Universal Substance of producing nature (iiatura natu- 
rans) spring the various forms of existence, individual 
things, or produced nature (natura naturatd). Con- 
sequently, he denied the personality of God, His 
spiritual and supernatural being, the creation of the 
world, 1 human freedom, the distinction between good 
and evil. Miracles, according to Spinoza's theory, are 
an absolute impossibility, since he proposes as the 
object of religion, no other than the one proposed in 
all ages by Freemasonry the introduction of a code 
of morality regulated by reason. His views of history 
are as materialistic as his whole system ; they all 
hinge upon fatalism, and may be considered as hav- 
ing set the fashion for the realistic mode of writing 
history so prevalent at the present day. In regard to 
persecution, Spinoza was not a whit behind the Craft, 
of whose teaching he was the principal advocate in 
modern times. The design of all his studies was to 
bring about the overthrow of revealed religion by 

1 The incarnation of God appeared to him a thing as repugnant to 
common sense as to say that the circle has assumed the nature of a 

Freemasonry against God. 215 

means of science, the persecution of dogmatic religion 
being his idea of religious liberty. His " Tractatus 
theologico-politicus" T contains the following proposi- 
tions, so thoroughly in harmony with the spirit of Free- 
masonry. The aim of religion, he avers, is obedience 
(avoiding as yet the use of the word "tyranny"); that 
of philosophy is truth : between these two there can 
exist, once and for ever, no connection and no relation- 
ship ; true philosophical religion contains everything 
which would be left of positive religion, were it stripped 
altogether of the supernatural element ; it needs no 
faith in history and in miracles for its support, no 
ceremonies and no future reward, since it is its own 
reward. Hence it follows that religion is intended for 
the great mass of mankind, as it is undeniable that 
the number must always be small of those who, 
directed by reason, practise virtue for its own sake. 
At the end of his treatise Spinoza expresses an idea 
of the Church's rights, which recalls the times of Nero. 
" Those invested with supreme command in the State 
have the right to do all which they have the power 
to do." In other words, " might before right." Here 

1 This was written as far back as the year 1663, and was at first privately 
circulated amongst his friends ; but later on, in 1670, it was published 
anonymously, Hamburg being given as the place where it was printed, 
instead of Amsterdam. Immediately on its appearance, the work was 
proscribed by the Dutch Government, but it reappeared, and was 
widely circulated under an altered title in Holland, England, Germany, 
France, Switzerland, and elsewhere proof enough that other agencies 
were at work in the matter. For Spinoza's life, doctrines, and writings, 
see Feller, " Biographic universelle. Wetzer-\Velte,Kirchen-lexicon," 
under Spinoza. 

2 1 6 The Secret Warfare of 

we have the terrible imperial doctrine of State supre- 
macy which, originating with the Caesars, was later 
on dressed up by Hegel in a scientific garb, and 
has for the last two centuries made the life of the 
Church more and more to resemble a lingering mar- 
tyrdom, while now it fills anew the hearts of all true 
Christians with anxious apprehension. These doc- 
trines are the more closely followed by members of the 
Craft as they find the influence they possess gradu- 
ally increasing. To these propositions Spinoza ap- 
pends the following conclusions : Those who are 
invested with authority in the State are also em- 
powered to determine what is good and right for the 
State, to expound Holy Scripture according to their 
own discretion, and, above all, to order and arrange 
the externals of divine worship, and the observances 
of religion, in the way they shall deem most condu- 
cive to the public good. For the philosopher, on 
the contrary, Spinoza claims liberty "to hold what 
opinions he pleases, and to express those opinions, 
provided always that he does not assume a hostile 
attitude towards anything established by law, or 
encourage political insubordination." This is as 
much as to say, " Freedom for ourselves ; slavery 
for our opponents." 

Thus, with the assistance of his allies, this Jew of 
Amsterdam became the father of popular philosophic 
Rationalism, and especially of modern Pantheism, 
down to the time of Ed. V. Hartmann, the philosopher 
of the Unknown. The inevitable consequence of this 

Freemasonry against God. 2 1 7 

line of argument is to give the foremost place amongst 
all classes of human knowledge to natural science, 
and at the same time to supply a formidable weapon 
for the attack on positive religion. His theories of 
Church policy constitute the ideal of all religious 
persecutors, whether secret or open ; the amicable 
relation formerly existing between Church and State, 
which was the bulwark of society and of good man- 
ners, is now no more, and the powers of darkness are 
incessantly at their work of devastation, striving to 
bring about that last and most terrible convulsion 
which, like a second deluge, is to overwhelm the 
whole human race. 

In its true nature, Freemasonry has ever been 
pantheistic. 1 The so-called Natural Religion and 
Worship of Nature which it professes prove this, and 
numerous documents may be found to bear testimony 
to the fact. We will quote a few of these. 

The Latomia, a Masonic periodical published quar- 
terly at Leipsic, speaks as follows (vol. v., p. 35) : 
"Egypt is to be regarded as the cradle of all our 
learning, especially as being the land where Craftsmen 
were first initiated into the Secret Society as it then 
existed, into the Corporation or Fraternity of Masons. 
Throughout the whole of Asia Busiris the sun-god 
was adored under the name of Mythras and the 

1 We would remind the reader of the opinions expressed by Juge, 
already cited in our fourth division, under No. 4, which bear a close 
affinity to those of Spinoza, and met with the approval of the whole 
body of Freemasons. See p. 65 seq. , 

2 1 8 The Secret Warfare of 

emblem of fire ; the temples of the Freemason are 
likewise enlightened by the presence of that life- 
giving symbol ! " Thus, among the Freemasons, 
Heliogabalus, one of the maddest of the Roman 
emperors, might find a large number of pious scholars, 
like himself, priests and servants of the sun. 

In the Freemasons" Journal of Vienna, " for private 
circulation amongst the Brethren" (vol. xi. 3, p. 21), the 
Speaker of the Lodge thus addresses his hearers 
" In early times the Samothracians worshipped only 
the heaven and the earth, since Nature was to them 
father and mother, and there were then no priests 
and despots, who by means of craft and force, super- 
stition and oppression, mental and physical coercion, 
led them to disown, and even to hate, their Divine 
Creator." In harmony with this pantheistic wor- 
ship of Nature is the Masonic practice of not 
merely dating from the Creation of the World, but 
making the year begin on June 24th, the summer 

In the Astr&a, the Freemasons' Pocket-book, 1837, 
by Sydow, we read " The ancient peoples of the 
East worshipped the sun under the figure of some 
deity ; its arrival at the end of its annual course, the 
winter solstice, was bewailed by the Egyptians as the 
death of Busiris ; amongst the Ethiopians it was 
represented by Memnon, amongst the Persians by 
Mythras, amongst the Greeks by Bacchus, amongst 
the Babylonians by Adonis, amongst other nations 
by Atis In this manner all the various nations 

Freemasonry against God. 2 1 9 

celebrated the death and resurrection of their respec- 
tive deities, who were, in fact, nothing else but imper- 
sonifications of the sun. The myth of Adon-Hiram 
must be regarded as one of the oldest representations 
of the history of the sun-god, as introduced into the 
temples of the Masons, and ever since preserved by 
them in the original form." Here we once more 
find the Pantheism of the Manicheans under a new- 

But even this heathenish worship of Nature is 
impiously dressed up in, and disguised by names 
borrowed from, Christianity. When the Brethren dedi- 
cated their Lodge in Vienna to St Joseph, no one was 
further from their mind than the holy foster-father of 
the Saviour. They probably thought of the Spring 
Equinox, or, possibly, of their first patron, the 
Emperor Joseph II. For them the festival of St John 
the Baptist means the time when the sun reaches its 
meridian, the full plenitude of its power to enlighten 
and fructify. It is therefore a joyous festival for the 
Craft, as all the dwellers on the Rhine between 
Cologne and Coblentz can testify, when, on the re- 
currence of this day, the Freemasons' steamboat 
glides gaily by, with colours flying. The day of St 
John the Evangelist, December 27, is for them, on 
the contrary, a day of mourning, on account of the 
diminution of the sun's light and productive power, 
as it formerly was for the Phoenicians, who then com- 
memorated the death and resurrection of their god 
Adonis. If the Brethren in bygone times called 

22O The Secret Warfare of 

themselves Knights of St John, they did not know 
which of the two saints was their patron, but merely 
employed this holy name to screen themselves 
from the espionage and persecution of the outside 
world. 1 

The Leipzic Freemasons' paper, " for private circu- 
lation " (year 1850, No. 18, p. 137), gives a sketch of 
the proceedings on occasion of the winter solstice 
and new birth of light (Dec. 29, 1849) m tne Lodge of 
True Friends of Unity at Brussels. The orator spoke 
as follows : 

" Freemasonry recognises only four principal feasts, 
the two equinoxes and the summer and winter 
solstices, i.e.) the days which mark the divisions of 
time, and portion out the year into four almost equal 
periods. This determination is the result of long 
thought and deliberate conviction ; for our festivals 
are not arbitrarily fixed by man, nor therefore liable 
to be altered and moved by him at his pleasure. No, 
my Brethren, our festivals are marked out in the 
heavens, they are indicated to us by the changing 
position of our earth in regard to the sun. The time 
has now come round when the brilliant orb which 
quickens all things is about to enter once more on his 

1 See Eckert, "Die Frage," &c., p. 35. Tertullian writes thus of the 
ancient pagans ("De Prsescript. , " c. 40): "Diabolus ipsas quoque res 
divinorum Sacramentorum in idolorum mysteriis semulatur. Tingit et 
ipse quosdam utique credentes. Expiationem delictorum repromittit 

et sic adhuc initiat Signat illic in frontibus milites suos. Cele- 

brat panis oblationem. Quid ? Quod et summum pontificem in unis 
nuptiis statuit." 

Freemasonry against God. 221 

resplendent and royal course. It is Christmas-time ! 
Glory to the great Architect of the Universe ! All 
that lives, all that breathes, is bestirring itself anew, 
and preparing to shake off its temporary lethargy, its 
icebound sleep. Ought not grateful emotions to fill 
every heart at such a season, for, of all the festivals we 
celebrate, this is the greatest. On this day light is born 
again into the world !".... In conclusion, I would 
point out to you that the striking allegory of the two- 
headed Janus, 1 represented to us by the two Johns, 
whose festivals coincide exactly with the times of 
the summer and winter solstice, with the birth and 
the victory of heaven's light that this allegory, I say, 
offers to the philosopher, even more than to the 
savant, an inexhaustible field for diligent research/' 
The writer adds in his report that this piece of 
magnificent rhetoric was received with repeated out- 
bursts of applause, and that the orator was warmly 
complimented upon it by the Most Worshipful Master 
in person. 

We find the Apostle St Paul, in his Epistle to the 
Romans, severely rebuking the heathens of old, and 
declaring them to be inexcusable, because, notwith- 
standing the many natural aids they possessed to 
attain to the knowledge of God, they turned aside 
from Him, their supreme and only Lord, choosing 
rather to worship creatures. And from this fact we 
may form some conception of what must be the 
immense weight of guilt attaching to an association 

1 This name of Janus has also been employed by a modern heretic. 

222 The Secret Warfare of 

which, standing as it does in the broad noonday of 
Christian revelation, voluntarily closes its eyes to the 
truth, strives, moreover, to involve the whole world in 
its conscious and deliberate apostasy from the faith 
of the only-begotten Son of God, and spares no effort 
of human cunning to beguile the minds of men and 
gain multitudes of adherents. This system of modern 
Paganism must of necessity contain within itself a 
neverfailing spring of hatred to Christian truth. 1 A 
certain vague agitation may be remarked stirring in 
all classes of society, which portends a future and 
frightful struggle between Ormuzd and Ariman, be- 
tween light and darkness. The worst of it is, that 
those in whose hands power rests are either miserably 
enslaved and bound with a thousand chains, or are in 
abject fear of a monster far less formidable in reality 
than in appearance. So the one bold stroke which 
alone could promise deliverance is never dealt, and 
nations, good and honest at heart, go like sheep to 
the slaughter. Held in an iron grasp from which 
they cannot escape, they writhe in a long and painful 
death-struggle, one revolutionary paroxysm succeed- 
ing another while they wearily and anxiously look 
for a second deliverer who shall break the magic 
spell, and reinstate Christendom in the possession of 
her rights. 

1 The sacred mysteries of Christianity were termed "pagan phan- 
tasmagoria " by the Freemason Faider, speaking in the Lodge of 
Fidelity at Ghent, on July 2, 1846. See "La Franc-magonnerie dans 
1'etat," p. 26. 

Freemasonry against God. 223 

IV. From the doctrines of Pantheism and the ex- 
ternal ceremonies of an Oriental worship of the sun 
and of nature, Freemasonry enters upon the fourth 
and worst stage of its conflict with God, i.e., the anti- 
theistic Worship of Humanity, which places man him- 
self upon the throne of God. For if God be nature, 
and nature God, the highest thing in nature, Man, 
must consequently be the most perfect embodiment 
of the Divinity, must be himself God. 

Every one of the above-named anti-religious sys- 
tems has its own motto. Jewish Antitheism speaks 
incessantly of " Toleration," which is the watchword 
of the Craft while in its infancy ; Deism of "Enlight- 
enment," the watchword of the Craft when it has 
obtained open recognition ; Pantheism of " Perpetual 
progress," the watchword of the Craft when it begins 
to rule ; Humanism of the " Worship of humanity," 
the watchword of the Craft when it wields the rod of 
the tyrant. All these words are in their general 
meaning unexceptionable, and are therefore repeated 
by a simple-minded and unsuspecting public, which 
looks on them as something sacred. To the initiated 
only is revealed their true and full import. The 
pleasing word " Humanism," forms no exception. By 
the word humanitas the old Romans understood 
human nature at its best, advanced civilisation, polish 
and refinement of mind and heart; more particularly 
that general cultivation which every man ought to ac- 
quire before entering upon any course of professional 
study. Where can the nation or individual be found 

224 The Secret Warfare of 

that would not fain be considered civilised ? In the 
word itself no harm can be found ; but thanks to the 
second meaning attached to it by Masonic ingenuity, 
the innocent exterior conceals a deadly poison, 
which, when circulating in the veins, stimulates man 
to open rebellion against God, and incites him to 
utter with his mouth the arrogant words of Lucifer 
" I will ascend into heaven, I will exalt my throne 
above the stars of God : I will sit in the mountain 
of the covenant, I will ascend above the height of 
the clouds ; I will be like the Most High " (Isa. xiv. 
13, 14) ; or rather, I will myself be the Most High. 
The following lines are in the same strain : 

" When corrupted creeds decay 
And sunken nations pass away, 
Arise, mankind, now dawns the day." 

In the pantheistic sense, man is the highest de- 
velopment of the all-pervading Divinity ; in him that 
stage is reached in which matter becomes spiritual in 
its nature, and is elevated to a consciousness of its 
personal identity. Man, then, is a sovereign mon- 
arch ; he is responsible to no one but himself for his 
actions ; he is himself his own master. At most, as 
member of a body politic, he is bound to conform to 
those laws which are the expression of the general 
will, and in case of any infringement of them, to bear 
in silence the punishment due to him. As the highest 
embodiment of the divine element, he contains within 
himself the germ of boundless progress. 

Freemasonry against God. 225 

But the God of Christianity is, on the other hand, 
exalted far above Nature, and infinitely removed from 
the sphere of things created ; by one word of His 
mouth He called all things into being ; He created us 
men, and breathed into our bodies an immortal soul. 
He is our supreme Lord, Lord of body and soul, Lord 
in time and eternity. As our great Lawgiver, He 
lays upon us laws which cannot be transgressed with 
impunity, whilst leaving us at liberty to exercise free- 
will ; by a good use of this free-will man may merit 
an eternal reward, but for him whose will rebels 
against that of his Maker an eternity of punishment 
is reserved. Furthermore, He has given us revela- 
tion to be an infallible judge in matters of faith, and 
upon our obedience to the decisions of this judge, 
He has made our eternal happiness to depend. 

Against this God of Christianity the occult teach- 
ing of the Craft, acknowledging as it does no higher 
being than man himself, rises up in the bitterest 
animosity, and declaims against Him as an usurper 
from whose yoke man must free himself. This en- 
ables us to understand how a Freemason could utter 
words so unspeakably blasphemous as these "Dieu 
c'est le mal ; " how it was possible for the Libertaire 
to make use of the terms we have already quoted, 
and say that humanity must not allow itself to be 
checked in its career of endless progress by those 
barriers "on which the murderers of their kind 
have scrawled the name of God in letters of blood 

and mud." 


226 The Secret Warfare of 

This last phase of antitheism made a dramatic and 
legalised debut on the public stage in the days when 
Freemasonry celebrated its triumph. In 1793 belief 
in God was a crime prohibited in France under pain 
of death, and the worship of reason was set up as the 
national cultus. On November loth of the same year 
a prostitute might be seen in Paris exalted upon a 
triumphal car, a crucifix placed beneath her feet, 
conducted by an escort of statesmen and philosophers 
to the Cathedral of Notre Dame, there to be raised 
upon an altar, while incense was burnt and songs 
were sung in her honour. A like disgraceful scene 
was also enacted in other French towns. This dei- 
fication of man with all that oppresses and degrades 
those who are unregenerate ; this blasphemous social 
apostasy from God and from virtue ; this recalling of 
the wildest times of Paganism, in which man is his 
own deity, was not an act perpetrated in a moment 
of passing intoxication, but a work planned long ago, 
and carried into execution when a suitable moment 
came. Freemasonry, the antipodes of Christianity, 
will give itself no rest until its theories have been 
once more put into practice, and spread over the face 
of the whole earth. 

Here, then, we have the meaning of the terms 
" Humanitas," the " Worship of humanity," "Social 
civilisation," "Political progress," "Ennobled human 
nature," "Intellectual culture;" expressions daily made 
use of by the assailants of the Church as their war cry, 
when opposing the cross of Jesus Christ. We have 

Freemasonry against God. 227 

already quoted so many passages from Masonic pub- 
lications, exposing their sinister designs, that a few 
only can be introduced here ; they will, however, 
amply suffice to prove the truth of our allegation. 1 

In the Freemasons' periodical, " for circulation 
amongst the Brethren" (Altenburg, 1823, vol. i. No. I, 
p. 95 seq.), we find the following passage treating of 
the true object of the worship of the Craft: "The 
idea of religion indirectly includes all men as men, 
but in order to comprehend this aright, a certain 
degree of cultivation is necessary, and unfortunately 
the over-weening egoism of the educated classes 
prevents their taking in so sublime a conception of 
mankind. For this reason our temples consecrated 
to the worship of humanity" (i.e., the Lodges of the 
higher grades) " can as yet be opened to only a few. 
We should indeed expose ourselves to a charge of 
idolatry were we to attempt to personify the moral 
idea of humanity in the way in which the Divinity is 
usually personified (!) .... On this account, there- 
fore, it is advisable not to reveal the cultus of human- 
ity to the eyes of the uninitiated, until at length the 
time shall come, when from east to west, from north 
to south, this lofty conception of humanity shall find a 
place in every breast, this worship alone shall prevail, 
and all mankind be gathered into one fold and one 

Since man is God, it follows that all which is 

1 We refer any one desirous of making himself acquainted with the 
whole heathenish scheme to Eckert, " Die Frage," &c., pp. 22, 62. 

228 The Secret Warfare of 

human is divine, and the more intrinsically human 
the more essentially divine. This maxim is the very 
soul of Masonic teaching, the " eritis sicut Dii " of 
the serpent in paradise, the ignis fatuus appearing 
under a thousand varying hues in the mythology of 
the ancients, in the mysterious rites of Secret Societies, 
in the Lodges of the Craft, and leading astray many 
who are made to believe that it is the brightest flame 
of heavenly wisdom. This is what self-knowledge, a 
word so suggestive of virtue, is intended to signify 
when uttered in the hearing of the Apprentice on 
his first " admission to the light." Brother N. J. 
Mouthaan says plainly, "We must live as gods. Is 
this a highflown hyperbole, a poetical exaggeration 
utterly devoid of truth ? . . . . The spirit which 
animates us is an eternal spirit ; it knows no division 
of time or individual existence. A sacred unity per- 
vades and governs the wide firmament of heaven ; it 
is our one calling, our one duty, our one God. Yes 
we are God ! we ourselves are God. My brethren, 
do we understand this aright ? Man is akin to God ; 
in man dwells the same spirit as in God, this spirit is 
indivisible. Looking upon our spiritual nature, we 
men may be said to form part of the great whole, the 
great Being of God. The myths and legends, the 
beliefs of benighted nations, will all one day disappear 
before the consciousness that man himself is God. 
And why is mankind so slow to receive this truth ? 
why are so many impediments placed in its way, so 
many pitfalls dug in its path ? Simply because man, 

Freemasonry against God. 229 

a creature of sense, has no desire, no ambition, to 
subdue his human nature, and obtain the mastery 
over his body. He who is conscious of his own 
divinity cannot breathe in this lower and stifling 
atmosphere, which is death to the soul. The man 
who feels himself to be God must live a life to which 
death cannot have access." : 

According to these views Christianity and the 
Christian state are outposts of the enemy which are 
already carried. The collective voice of the State 
must henceforth decide all questions of truth, since 
in it alone all power rests. But it is needful to ad- 
vance cautiously, and step by step, because premature 
action might rouse the confessors of Christianity to 
a desperate conflict, and inaugurate a most undesir- 
able series of martyrdoms. Hence the first thing is to 
erect a godless state, separation between Church and 
State being already presupposed, or, what is worst of 
all, the voice of the Church being completely silenced. 
Thus Humanism remains master of the situation,, and 
can legislate as it pleases ; and it will not fail to create 
a state hostile to God. Any one who appeals to a 
superior divine authority is guilty of treason against 
all that is highest and most God-like on earth, for the 

1 "Naa een -werknur in ' Middenvertrck, Losse Bladzijde ; Zaarboekje 
voor Nederlandsche Vrijmetselaren" 5872, p. 187 seq. Innumerable 
passages of a similar description might be quoted from German poetic 
literature. One finds traces of these opinions everywhere, from 1790 
to the first years of the present century. In 1800 the fruit appears to 
have been considered ripe for gathering, as is shown by the almanacs 
which were then published in Weimar, Berlin, and Leipzic. 

230 The Secret Warfare of 

State itself is God. Of course, where this system 
prevails, no time-honoured historical rights, if ob- 
noxious to the public taste of the moment, have any 
chance of holding their ground ; they are swept away 
without scruple, one single vote being sufficient to 
turn the scale against them. That which the State 
decrees is alone the highest morality. " Law is the 
public conscience." Of natural rights there can be no 
question, as these presuppose a universal code of laws 
binding upon mankind, and a supernatural lawgiver. 
Moreover, such would inconveniently limit the ab- 
solute sovereignty of man in the State ; that is, the 
sovereignty of the nation, the will of the people form- 
ing an irresponsible tribunal before whose decisions 
the most ancient charters are nothing more than 

\ The moral law of this system is limited to the 
precept, " Follow the dictates of nature," sequere 
natitram. Here again we meet with a principle to all 
appearance completely harmless, for certain ancient 
teachers of morality made the highest virtue of man 
to consist in following his nobler impulses ; and even 
the Christian is ready to own that grace does not 
destroy nature, but rather purifies, strengthens, and 
elevates it. But the Masonic worship of humanity, 
based as it is upon Pantheism, recognises no funda- 
mental distinction between good and evil, regarding 
the practice of mortification and self-denial as con- 
temptible folly on the part of the Christian ; for if 
man himself is divine, the impulses of his heart must 

Freemasonry against God. 2 3 1 

also be divine, and what usurper shall dare to control 
the exercise of his prerogative in this respect ? All 
that is human is good : so the vices and misdeeds of 
Jupiter, Juno, Venus, Hercules, and Mars, are to be 
commended ! 

The humanistic morality of Freemasonry is no- 
where more honestly exposed than by Brother Hel- 
vetius in his two works "On Mind" (" De 1'Esprit," 
Paris, 1793), and "On Man" ("De 1'Homme," Paris, 
1797). x Born in 1715, he showed himself through- 
out his whole life, and in all his writings, a worthy 
member of the Craft. He died at Paris in 1771, 
where two years later the Freemasons honoured his 
memory with much ceremony and solemnity. 2 We 
must give a short extract from the first-named of 
his works, in order that the reader may form some 
idea of the dark abyss of moral depravity into which 
he would allow mankind to sink. 

According to Helvetius, the motive by which our 

1 His first work, "De 1'Esprit," was published in 1758, and gained 
for its author great applause in the allied courts ; Frederick II. of 
Prussia, the Empress Catherine of Russia, the Duke of Brunswick, 
George III. of England, and others, being amongst his admirers. His 
second, and posthumous work, "De THornine," also written in the 
interests of the Craft, is directed from first to last against religion 
and the Catholic Church. According to him, the Catholic Church is a 
purely human institution, an instrument in the hands of those who love 
tyranny and seek after gain. The only true worship is that of reason, 
the worship of humanity ; every other is a worship of lies. The Church 
is prejudicial to the prosperity of nations, destructive to virtue, &c. See 
" Kirchen-Lexicon, Wetzer-Welte." 

2 Jaarboekje, 53, years 5771 and 5773. 

232 The Secret Warfare of 

conduct is to be regulated is one which appeals to 
nature and the senses. He makes the moral charac- 
ter of the individual, as of the nation, to depend on 
chance impressions, on education, and the forms of 
government. He denies the existence of abstract 
virtue and vice. What is beneficial to all in general 
may be called virtue ; what is prejudicial, vice and sin. 
Here the voice of Interest alone has to speak ; each 
one of us falls in most promptly with those ideas 
which harmonise best with his own inclination and 
advantage ; errors and faults arise only from our 
inability to perceive in what our true interest consists. 
Individual self-sacrifice promotes the common good, 
and therefore the exploits of warriors meet with 
universal praise; narrow self-seeking is injurious to 
the community, and therefore cowardice is a disgrace. 
In regard to mankind at large, no action can be 
exclusively good or evil; the wish to benefit the whole 
world is one which can never be fulfilled, because the 
interest of one nation is always at variance with that of 
another. Passions are only the intensified expression 
of self-interest in the individual, therefore they are 
never pernicious, but, on the contrary, necessary ; to 
destroy them is to injure the interests of the com- 
munity. The strongest passions inspire the noblest 
deeds ; witness the Dutch people, who, when hatred 
and revenge urged them to action, achieved great 
triumphs, and made their country a powerful and 
glorious name. And as sensual love is universally 
acknowledged to afford happiness, purity must be 

Freemasonry against God. 233 

condemned as pernicious, the marriage-bond done 
away with, and children declared to be the property 
of the State. * That will be the best Constitution in 
which individual interests will be promoted, sensual 
gratification enhanced, and the interests of the 
many made identical with those of the few by 
means of a wisely-ordered code of laws. Such is 
the system of morality which humanistic teaching 
proposes to us. 

By doctrines like these, which, far from having been 
disavowed by the Craft, procured for their author a 
solemn tribute of respect some time after his death, 
Helvetius cuts at the root of all morality, and proves 
that apostasy in a Christian people is infinitely more 
terrible than ancient Paganism, notwithstanding its 
attendant train of evils. And a creature such as he 
dared, in his hate of God and eagerness to serve the 
devil, to overwhelm the Christian Church with blas- 
phemous accusations, charging her with excusing 
crimes to serve her own ends, and with making saints 
of those who have done most for her interests ; accus- 
ing her of requiring self-denial on the part of her 
followers, and thus doing violence to human nature ; 
of enjoining humility, and by this means encouraging 
meanness and idleness (for does not pride alone give 
energy and courage ?) ; of extolling chastity as the 
highest perfection, and, finally, insisting on the indis- 

1 Here we have the terrible doctrines of the Paris Commune of 1871, 
long ago prepared by the Craft, and publicly proclaimed by the apostles 
of its principles. 

234 The Seer el Warfare of 

solubility of marriage ; an intolerable burden though 
this be, to which is far preferable either marriage as 
in Africa, where a couple may live together for three 
years before making a final decision, or the other 
alternative of liberty to exchange wives, which fur- 
nishes a means of rewarding men who have deserved 
well of their country, of inciting magistrates to the 
exercise of justice, and soldiers to the exhibition of 
valour. Our author further states that the religions 
of Paganism were not only less pernicious in their 
influence than was Christianity, but that they did far 
more than the latter system to promote intellectual 
advancement and moral courage ; that the saints 
were ignorant, whimsical, good-for-nothing beings, 
enjoying in their convents a monopoly of wealth ; 
finally, that the Jesuits have ever been the most 
terrible scourge inflicted upon the nations of the 
earth. 1 On this account it is indispensable to deprive 
the Church of all power, and this can only be effected 
by means of obstinate resistance to her encroach- 
ments, and by legislative and educational reform. 

In these theories, which, unfortunately, have not 
been allowed to remain simple theories, we find. the 
paradise awaiting the worshippers of humanity al- 
ready pointed out : man's highest reward is to consist 
in sensual gratification ; that is to say, in trans- 
gressions of the sixth commandment. All the 

1 These blasphemous sentiments are found in "De 1'Homme," vol. 
iv. pp. 38, 233, vol. ii. p. 247, and in other parts of the Paris edition, 
from which we are quoting. 

Freemasonry against God. 235 

religious ceremonies of Freemasonry tend in this 
same direction. The Festival of St John the Evan- 
gelist which falls in the winter, corresponds to that of 
Isis and Astarte ; the Feast of St John the Baptist, 
kept in the summer, replaces that of Adonis and Osiris. 
In the Vienna Freemasons Journal (3d year, No. 4, 
p. 78 seq.), we find the following amongst other 
things : " The name of Adonis is too sacred to be 
handled by the ignorant critic ; it is the link which, 
if it does not immediately connect the Samothracian 
mysteries with our occult rites, at least brings the two 
into close proximity. To recognise in the principal 
deity of classic antiquity, especially of the Samothra- 
cian mysteries, the Adon-Hiram whose death Free- 
masons can never sufficiently bewail, appears to me 
no far-fetched idea, but one which bears a strong 
stamp of truth, one which my Brethren will hail with 
satisfaction, one in support of which strong proofs are 
not lacking. I do not hesitate to assert that the 
history of Busiris-Bacchus, including all the attendant 
incidents, may be justly laid before Freemasons as a 
counterpart to the sad career of our adored Adon- 
Hiram ; and I rejoice to be able to show you the 
classic work I have discovered under that figurative 
representation which was in ancient mythology an 
emblem of fertility. I need not remind you that our 
false ideas of modesty must all be set aside. The 
desire to find truth is a noble impulse, the search after 
it a sacred avocation, and ample field for this is offered 
by both the mysterious rites peculiar to the Craft, 

236 The Secret Warfare of 

and those of the Goddess Isis, adored in our temples 
as the wisest and fairest of deities. Is it not from 
this that the name of Ision, applied to our temple, is 
derived ? " 

If we recall the feasts of Isis as celebrated in 
Egypt, and the hideous orgies held in her name at 
the time of Julius Caesar and other Roman Emperors, 
orgies which even at that period excited such disgust 
that it was thought fit to suppress them ; if we re- 
member the conduct of Claudius on one of those 
Isis' nights, we feel that our acquaintance with these 
mysteries need be carried no further. 

The Astraa, an organ of Freemasonry (year 
1848, p. 50), reports the following passage from a 
festive speech delivered by a high dignitary of the 
Craft, Councillor Bechstein, before an assembly of 
the Brethren and Sisters on this Feast of Roses x (St 
John Baptist's day). "To-day we meet adorned with 
roses in the halls of our sacred temples" (the Lodge) ; 
" adorned with roses we stand around its altar. We 
wear an emblem common to all Masons, which decks 
every breast and gladdens every eye, and is fraught 
with a deep and hidden meaning. This is the queen 
of flowers ; the rose, the emblem of beauty and of 
virginal charms ; the flower of love, springing from the 

1 " The Feast of St John is the Feast of Roses of Freemasonry, the 
festival of loving union " (in a sensual sense). These words are taken 
from an oration delivered at Leipzic. See Leipzic Freemasons' Jour- 
nal for private circulation, 1855, p. 227. The Astraa also terms 
the Festival of St John " a festival of light, love, and strength. "- 
Busiris 1 Fest. 

Freemasonry against God. 237 

bosom of the earth, as the goddess of beauty sprang 
from the foam of the sea." At the distribution of 
roses to the Brethren and Sisters (Astraa, 1842-43, 
p. 1 08), the following verses were sung, in which the 
word love is certainly used in no Christian sense : 

" Masons, take these fragrant roses, 

Take and bind them to your breast ; 
To some, not nearly all, is known 

The meaning by those flowers exprest. 

Winning grace and fragrance sweet 
Lie within their half-closed form, 

But the full-blown chalice offers 

Draughts that take our hearts by storm. 

Innocence her modest crown, 

Love the heart-shaped leaves declare ; 

To the sons of earth proclaiming 
Praise of Him who made her fair. 

John * learnt of love the secret love, 
Whilst seated at his Master's side ; 

Learnt the tender lambs to cherish, 
Teacher wise and faithful guide. 

He of love the living image 

Looks on all with kindly pleasure ; 

Speaks to all with words of mildness, 
Wishing all to share His treasure. 

1 St John the Evangelist is here Isis under a Christian mask, and 
therefore must be taken to represent the feminine sex. See Eckert, 
" Die Frage," &c. That the Holy Redeemer should be found in such 
company is, we suppose, a source of edification to the simple-minded 
Mason j the initiated see the blasphemy, and are edified too in their 

238 The Secret Warfare of 

Brethren, if throughout creation 

Love is life and life is love ; 
If to love alone is given, 

Earth below and heaven above ; 

If made by love and made for love, 

Man begins his life on earth, 
Following out its sacred impulse, 

Thus he learns his truest worth. 

When love, the sacred spark divine, 

Brightly burns in every heart ; 
When mankind wakes up rejoicing, 

And illusions all depart ; 

Then the Mason's course will prove 
A track of light o'er moor and fen ; 

Then is love's most glorious triumph ; 
Love shall hold high festival then." 

On the opening of the Lodge for women at 
Weimar, on St John's Day 1843, the Master of the 
Lodge thus addressed his fair audience : " Yes, my 
dear Sisters, we are indeed your Brethren. We cherish 
towards you feelings of the sincerest devotion, re- 
membering, as each one of the Brothers here present 
to-day cannot fail to do, the words of warning which 
the Most Worshipful Master pronounces each time 
that he hands the white gloves to a candidate who 
seeks admission into the Craft. Moreover, every 
Mason knows the meaning of the second pair of 
gloves, which the Master is bound to present ; a 
meaning that principally refers to you, beloved 

Freemasonry against God. 239 

Similar expressions of an erotic nature are con- 
stantly recurring at the festive gatherings of the 
Brethren, sometimes in the form of innuendoes, some- 
times without any such disguise. 

We give a literal translation of a poetic toast, taken 
from the Almanac for Dutch Freemasons 1872, p. 
228, of which frequent mention has been made : 

" Come, Brethren, remember your lessons of yore ! 
Up, Brothers, and shoulder your muskets once more ! 
For Wisdom first fire, whose time-honoured name 
Is a beacon, enlightening the world with its flame ! 
Then again, fire again, salute masculine might, 
The mainstay of life that makes all hardships light ; 
But let the last volley surpass all the rest, 
In honour of Beauty, that gives life its true zest." 

From all this it may easily be gathered that even the 
motto of the three lowest grades, Wisdom, Strength, 
and Beauty, conceals beneath the surface a meaning 
which inculcates immorality. 

The paragraphs we have quoted will suffice to show 
that the heaven of humanistic Freemasonry is a very 
carnal one. From first to last the .Craft is true to its 
character of an open enemy to God and to His king- 
dom. Who, therefore, can wonder that the most 
heroic efforts of Christianity scarcely suffice to keep 
down the rising flood of moral depravity in education 
and in literature, in the theatre and the press, in 
public and private life ? At the same time, we see 
verified the apostle's words, when he says that God 
delivers up to shameful affections those who give 

240 The Secret Warfare of 

themselves over to heathenism (Rom. i. 26). When 
man in the pride of his heart endeavours to seat 
himself on the throne of God, he loses by the fact of 
doing so the last remnants of his native nobility, and 
having become " like to horse and mule, which have 
no understanding," sinks into the quagmire of vice 
and degradation. 

The father of lies has frequently been compared 
by the early theologians to an ape, who imitates the 
actions of God. He has, in fact, erected a temple of 
his own, in opposition to the divinely-founded Church, 
and gathered together a band of unhappy dupes as 
worshippers in his sanctuary. He rules with an iron 
sceptre, and strikes in pieces all who dare to profess 
allegiance to the God of love. But the work of the 
spirit of darkness cannot last, and this consoling con- 
viction gives us the joyful hope that the temples of 
the Craft will ere long crumble, and that mankind 
will return to the one true and holy Church, who 
alone can make her children happy. 

But should God in His Providence permit the 
schemes of darkness to triumph for awhile, and the 
age of martyrs to return once more, then the Church 
at least if we interpret aright the signs of the 
times will not fail to exhibit the same heroic courage 


of obedience unto death which was displayed in the 
first three centuries of her struggle with Paganism, a 
courage never equalled by warriors fighting for earthly 
glory alone. Those who fall in the unequal strife 
will, in very deed, be so many conquerors; their 

Freemasonry against God. 241 

blood will be a pledge of the final triumph of the 
Cross. It may be that the kings of the earth will 
perhaps ask, in the trouble of their heart, " Shall 
our people give their money and offer their sons for 
nothing better than that the will of the Craft may 
be done?" In this case the day of reckoning would 
not be far off. But this solution, however, is not one 
which we would wish to see ; rather do we send up 
earnest supplications to heaven that it may please 
God to open eyes that are blinded, and soften hearts 
that are hardened, so that the troublous times of con- 
fusion and rebellion may cease at last, and Christ be 
all in all. Then shall the words of Charlemagne be 
inscribed once more in letters of gold upon our 
senate-houses and churches, " Christ lives ; Christ 
reigns ; Christ triumphs ! " 



I. SPEECH of the Belgian Brother and Grand Master 
VERHAEGEN, at the Festival of the Summer 
Solstice, in the Grand Orient of Brussels. 
(Trace des travaux de la grande fete solsticiale 
nationale, celebree par le Gr. Or. de Belgique ; le 
24 J. du 4 M., Tan de la V. L. vraie lumiere 
5854. Bruxelles, etablissement typographique 
du F. Henri Samuel, 1854, pp. 13-19.) 

THE following speech affords evidence of how emi- 
nently political and anti-religious are all the efforts of 
the Secret Society. It is one of many delivered by 
Verhaegen, who afterwards came to such an unhappy 
end, and it was printed by the unanimous request of 
all the Masons present, as a magnificent rhetorical 
" construction." We omit the introduction as unim- 
portant : 

'.... Events have recently occurred in the profane 
world claiming our careful attention, and our newly- 
elected Grand Commander has expressed the opinion 

The Secret Warfare of Freemasonry. 243 

that they are not without a special significance for 
Freemasons. It cannot be that numbers of devoted, 
enlightened, and patriotic men, friends of progress 
and of liberty, should meet in so many places all 
over the country" (in the Lodges) "without having any 
definite aim, or producing any definite results. It 
would indeed be no small disgrace to Freemasonry, 
did it content itself with barren efforts, while the 
enemy is everywhere organising his forces, while the 
sinister league" (Catholic) "of ignorance and oppres- 
sion spreads its nets abroad in the darkness, and adds 
daily to its ominous and ever-increasing power by a 
system of terrorism and selfishness. I am well aware 
that on entering upon such a topic as this I shall 
awaken the fears and scruples of the timid. It will 
be alleged that this is perilous ground, of special 
danger for Freemasons, since our statutes" (that is, 
those intended for the lower grades, and for the eyes 
of the outside world) " forbid us to take part in any 
religious or political discussion. My Brethren, this 
subject must be thoroughly sifted once for all ; and 
in presence of the unwelcome dilemma of either re- 
maining completely silent, or violating its own laws, 
Freemasonry must at length speak out boldly as to 
the principles it means to adopt, and the course of 
conduct it intends to pursue. 

" First of all, we feel no hesitation in stating that 
on many occasions Freemasons have overstept this 
barrier, and have taken an active part in political 
struggles. And since the triumph of our cause has 

244 The Secret Warfare 

been joyfully hailed by the whole nation, proving 
how many are found throughout the length and 
breadth of the land to sympathise with the League, 
who will dare to blame our conduct ? z To do so 
would be to take a false view of history, and deny 
the greatness of the service we have rendered to 
the country. 

" In addition to this, we are justified in saying 
that Freemasonry, on the occasion referred to, 
obeyed a plain call of duty, and that under similar 
circumstances it would do well to pursue a like 
course of action in the future. 

" One remark I must be allowed to make, namely, 
that the prohibition in question (concerning political 
and religious agitation) is not to be gathered from 
the general statutes of the Order, where not the 
slightest mention of it is to be found. If the ori- 
ginal authors of those constitutions had intended 
to make the aforesaid prohibition absolutely binding, 
they would have inserted it amongst the statutes 
as a positive law. But as this restriction is only 
indicated in the special rule of the Grand Orient, 
it is merely to be taken as having a relative import- 
ance. Besides, it can be at any time altered or set 
aside at the request of five deputies. 

"This, then, is the only obstacle which stands in 
our way. If the Grand Commander and the Grand 

1 Verhaegen seems here to refer particularly to the separation of 
Belgium from Holland, which was planned by the Craft, and finally 
carried out under its auspices. 

of Freemasonry. 245 

Orient concur as to the advisability of setting aside 
this restriction, it would be childish on our part to 
attach any value to it. Thus we find ourselves at 
liberty, theoretically and practically, to regard this 
law as virtually a dead letter. 

" Were Freemasonry compelled to confine its 
action to the limits of the narrow circle which 
some would prescribe for it, I ask further, Of what 
use would its vast organisation then be, and the 
extensive development to which it has attained ? 
If its life is to be cramped in this manner, we 
had better close our temples at once ; outside 
we shall find ample means of accomplishing the 
miserable remnant of our task. What I say here 
has been repeated a hundred times over by the most 
enlightened, the most devoted, the most valued of 
our Masons. I am only their echo ; I merely state 
aloud what each man thinks in his secret heart. 
Any one, therefore, who is of opinion that it is 
an infringement of Masonic law thus to explain 
away the rule in question, may, hearing this, take 
heart again. 

" If I interrogate the past history of our Order, I 
cannot shut my eyes to the fact that Freemasonry 
has ever been a heedful watchman, guarding the 
Vessel of the State as it struggles in the surging sea 
of politics. Does it not, amid the storm and darkness, 
kindle the friendly beacon to show that rocks are 
nigh ? Does it not, when danger threatens, run up 
the signal of alarm? Does not its whole history bear 

246 The Secret Warfare 

the same testimony ? Has not the Craft, in the hour 
of need, ever proved a fortress and bulwark against 
the encroachments of error and deceit " (i.e. t the 
Christian Church and Christian State) "from whatever 
quarter the attack may come ? And what she has 
done in the past may she not do, under like circum- 
stances, in the future ? 

" It appears to me that there can be no doubt on the 
subject, and the Grand Commander and the Grand 
Orient think as I do. Brethren, the hour of danger 
has now come, the enemy threatens, let us be up and 
doing. The call to arms has sounded ; do you not feel 
that there is something menacing in the very air ? 
The voice of conscience seems to be stifled, treachery 
shows itself with unblushing effrontery, and in broad 
daylight incense is burnt on the altars of those false 
gods, shameful egoism and craven timidity" (the 
Christian religion). " Enemies destitute of all sense of 
honour, devoured by a vulgar and insatiable ambition, 
dare to dream of political omnipotence, of consciences 
enslaved, of the overthrow of all our cherished rights. 
Everywhere our foes are organising their forces, 
everywhere they proclaim aloud that to take a part 
in the politics of the day is their bounden duty, their 
indisputable right. 1 Under cover of works of bene- 

1 Here we have again the random cry about " political interference," 
an "endangered State," and "necessary action on the part of the 
Legislation and of the police," which is raised whenever a Christian 
nation asserts its constitutional rights, demands liberty of conscience 
and the independence of the Church, refusing to bow beneath the 
yoke which Freemasonry would lay upon it. 

of Freemasonry. 247 

volence, they are arraying their hosts in order for 
battle ; they fight under the aegis of our own 
principles, the words liberty, toleration, charity, and 
ail other virtues are ever on their lips. The Society 
of St Vincent of Paul inscribes on its banners the 
noble motto ' Humanity/ but in the mouths of its 
members this word is a mockery. And in face of 
these continual advances " (of the Christians), " on the 
eve of a decisive struggle, are Freemasons to hide 
themselves like cowards in their temples, and say, 
' Let us keep quiet ; we must not have anything to do 
with politics ? ' 

" No, my Brethren ! let us no longer compel Free- 
masonry to foul her own nest, and voluntarily acqui- 
esce in this unjust forfeiture of her rights. 

" In consequence of this suicidal policy, which I 
do not know how severely enough to condemn, we 
are rushing to our own destruction, we repudiate 
our whole past. Let us not bequeath to our children 
the disgrace of an apostasy such as this ! Let 
not futurity have to blush for this our shameful 
present time. Let us at any rate be assured of one 
truth, that if our Order lays upon us a most 
sacred and lofty mission, it cannot at the same 
time deprive us of the means which are necessary 
for the fulfilment of that mission. It would indeed 
appear paradoxical if, while entertaining so high an 
opinion of us on the one hand, it should, on the other, 
show such degrading mistrust of us. 

" It is now high time, my Brethren, to call out 

246 The Secret Warfare 

the same testimony ? Has not the Craft, in the hour 
of need, ever proved a fortress and bulwark against 
the encroachments of error and deceit " (i.e., the 
Christian Church and Christian State) "from whatever 
quarter the attack may come ? And what she has 
done in the past may she not do, under like circum- 
stances, in the future ? 

" It appears to me that there can be no doubt on the 
subject, and the Grand Commander and the Grand 
Orient think as I do. Brethren, the hour of danger 
has now come, the enemy threatens, let us be up and 
doing. The call to arms has sounded ; do you not feel 
that there is something menacing in the very air ? 
The voice of conscience seems to be stifled, treachery 
shows itself with unblushing effrontery, and in broad 
daylight incense is burnt on the altars of those false 
gods, shameful egoism and craven timidity" (the 
Christian religion). " Enemies destitute of all sense of 
honour, devoured by a vulgar and insatiable ambition, 
dare to dream of political omnipotence, of consciences 
enslaved, of the overthrow of all our cherished rights. 
Everywhere our foes are organising their forces, 
everywhere they proclaim aloud that to take a part 
in the politics of the day is their bounden duty, their 
indisputable right. 1 Under cover of works of bene- 

1 Here we have again the random cry about " political interference," 
an "endangered State," and "necessary action on the part of the 
Legislation and of the police," which is raised whenever a Christian 
nation asserts its constitutional rights, demands liberty of conscience 
and the independence of the Church, refusing to bow beneath the 
yoke which Freemasonry would lay upon it. 

of Freemasonry. 247 

volence, they are arraying their hosts in order for 
battle ; they fight under the aegis of our own 
principles, the words liberty, toleration, charity, and 
ail other virtues are ever on their lips. The Society 
of St Vincent of Paul inscribes on its banners the 
noble motto ' Humanity/ but in the mouths of its 
members this word is a mockery. And in face of 
these continual advances " (of the Christians), " on the 
eve of a decisive struggle, are Freemasons to hide 
themselves like cowards in their temples, and say, 
' Let us keep quiet ; we must not have anything to do 
with politics ? ' 

" No, my Brethren ! let us no longer compel Free- 
masonry to foul her own nest, and voluntarily acqui- 
esce in this unjust forfeiture of her rights. 

11 In consequence of this suicidal policy, which I 
do not know how severely enough to condemn, we 
are rushing to our own destruction, we repudiate 
our whole past. Let us not bequeath to our children 
the disgrace of an apostasy such as this ! Let 
not futurity have to blush for this our shameful 
present time. Let us at any rate be assured of one 
truth, that if our Order lays upon us a most 
sacred and lofty mission, it cannot at the same 
time deprive us of the means which are necessary 
for the fulfilment of that mission. It would indeed 
appear paradoxical if, while entertaining so high an 
opinion of us on the one hand, it should, on the other, 
show such degrading mistrust of us. 

" It is now high time, my Brethren, to call out 

248 The Secret Warfare 

all our resources. If you cast your eyes around, 
you will see that whilst fools and knaves of every 
description are hastening to make friends with the 
party of reaction, the party of opposition is alto- 
gether lacking in unity. Nowhere can a central 
point be found powerful enough to draw together 
the men of the future, nowhere a banner under 
which they can all meet, although, in spite of vary- 
ing shades of opinion, they in the main love and 
desire but one thing, and that thing is progress" 
(i.e., revolution). "Therefore, by some means or 
other, let those whose intentions are good form them- 
selves into a united body; for they are the friends 
of truth, the apostles of what is good and beautiful, 
they form the brilliant twin-constellation which en- 
lightens the moral and material world in its., two- 
fold aspiration after knowledge and happiness. 1 

" But what more is needed than what we have at 
hand ? It exists already, and you know it well. It is 
this phalanx of upright and enlightened men, who are 
preparing the way for the future, or who give reality to 
the present, men who open a free arena where all that 
is good in the opinions of diverse parties may meet on 
common ground. And who is she, the noble mother 
of so numerous and widespread a family who, after 
the example of Christ, says to all pure and honest 

1 "The Good and Beautiful," "Progress," "The Twin-Constella- 
tion;" to the initiated all these mean liberty and equality in a political, 
social, and religious sense, i.e., a thorough revolution in the existing 
state of things. 

of Freemasonry. 249 

souls, ' Peace to men of good will ! ' who, in a 
word, is that parent alone able to solve the great 
problem of the present, and quell the storms which 
may, perhaps, be in store for ourselves in the womb 
of the future ? You guess who she is, Brethren ; you 
recognise her in the loftiness of her nature and 
the omnipotence of her strength. Freemasonry is 
her name !!!!... . x 

" But we must go to the root of the matter. It is 
not enough to exclaim in a moment of enthusiasm, 
' We are strong, we are all-powerful, we cannot 
fail to conquer ! ' Let us take good heed as to 
what we are about. We shall be strong if we are 
united, powerful if the object we have in view is 
clearly defined, victorious if the principles that 
actuate us are fixed and enlightened. 

" We must knoW) and I emphasise the word, what 
it is we really want ; and, above all, we must 
know both what the needs of society are a know- 
ledge of which can only be obtained by conscientious 
study of those needs and what the laws of social 
economy ought to be a discovery only to be 
made by patient and intelligent research. We 
must know what we really want ! and, knowing it, 
our wills must be united, firm, and fearless. Essen- 
tial to us above all is unity of purpose, a unity 
that cannot be shaken ; for this alone will entitle 
us to conquer, will ensure us the victory. 

1 The notes of exclamation are to be found in the original docu- 

250 The Secret Warfare 

" I will sum up all in a word. The motto, I say, 
which it is incumbent on Freemasons to adopt in 
the present exigency one, too, which they would 
do well to adhere to and follow out in future times, 
is this Knew what you want, and want what you 

" A few more words in explanation, and I have 
done. Know what it is you want. .... This is 
the indispensable preliminary for the work ; every 
Mason must undertake it for himself, every Lodge 
must propose it as the object of its labours. If 
we are once set free from the restrictions imposed 
by Article 135, every Mason will feel that he has 
a right to take an interest in everything, that it is 
his duty to inquire into everything, and form a 
definite opinion, both as a member of the Craft 
and as a citizen of the State, on all the questions 
of the day, whether moral or material, social or 
philosophical " (i.e., political or religious). " In a word, 
let Freemasonry boldly announce the divine prin- 
ciple which is not only a sacred right but a 
bounden duty, the charter of our public and most 
cherished prerogatives, sealed with the blood of 
martyrs " (revolutionary ones) " I mean liberty of 
research. This gives the Mason an infallible guide 
for the direction of his conduct : he knows what he 

"And then, in the co-operation of his Brethren, 
in the mighty organisation of the Craft, in the true 
and solid unity prevailing there, the Mason will 

of Freemasonry. 251 

find that strength which concord imparts, where- 
by alone great things can be achieved. And since 
he not only hopes, but knows for certain, that he 
may reckon upon the triumph of those views to 
which he clings with invincible tenacity, nothing 
that he can do will be left undone to bring about 
their speedy realisation. He will ^vant what he 

" Then let all those come on who hurl anathemas 
against the Craft " (i.e., the Pope and the Bishops), 
" let them make ready for the battle ; with these 
deadly foes of man's true welfare" (atheist social- 
democracy), " who have ever striven to keep the 
human intelligence in swaddling-bands, the sons of 
true light will know how to grapple ; they will cast 
them for ever into outer darkness." 

Notwithstanding the omission of several passages 
in the report, we think the speech before us is 
sufficiently intelligible. It was greeted with im- 
mense applause, and the proposal it contains was 
passed as a resolution ; that is, it was resolved to 
extend to the members of the lower grades a liberty 
long exercised to a great extent by those of the 
eighteenth and thirty-eighth grades liberty to 
agitate on behalf of religious, social, and political 

252 The Secret Warfare 

II. SPEECH delivered by the Grand Orator, Brother 
JULIUS BOURLARD, in the Grand Orient of 
Brussels, on occasion of the same festivities. 
(Trace, &c., pp. 3-3 8 

" . . . . My Brethren of the Grand Orient, and 
you, my Brethren, who have come hither from all 
the Lodges of the country, in order to be present at 
the imposing ceremony of to-day, I can readily 
imagine how anxious you all are to hear more in 
detail the future plan of operations for the Grand 
Orient, and I doubt not you will receive full and 
satisfactory information respecting the manner in 
which every dignitary proposes to co-operate in 
carrying out the great task of Freemasonry. 

" I will expound to you without reserve the prin- 
ciples by which I am actuated, and the desires I 
have most at heart ; laying before you my deepest 
convictions with the greatest candour and openness. 
My Brethren, who can shut his eyes to the fact that 
it is of absolute importance for Freemasonry at this 
time to take the field, and put forth all her activity ? 
(quil faut que la Ma^onnerie soit active, qiielle soit 
militante). Have not we, a body of thoughtful and 
enlightened men, 1 been for years obliged to remain 
passive, unable to make practical use of the ideas 
which inspire us, unable to carry them out into 

1 This disgusting self-laudation is perpetually recurring in the 
speeches of Freemasons. 

of Freemason ry. 253 

action ? compelled to witness the indefinite post- 
ponement of those results which both heart and mind 
eagerly anticipated ? Now the very same day which 
sees the question proposed must see it solved ; all 
must unite with heart and soul in order that Free- 
masonry may act, that it may execute its designs, 
that it may achieve its triumphs. Brethren, I desire 
progress in the widest and most comprehensive 
sense of the word. I desire intellectual cultivation, 
moral perfection. I desire improvement in the 
material condition of so many millions of mankind 
who are all our brethren, of so many unhappy 
beings who dwell with us under the same heaven, 
and cultivate with us the same earth. Yes, since 
every being upon the earth is a part of the same 
universal matter as myself, and contains besides 
within him a spark of the great and all-pervading 
Spirit, I desire that this divine spark may in each 
and all grow and kindle into a vivid flame, that 
every created intelligence, from the highest to the 
lowest in the social scale, may be elevated and 
enlightened, that every heart may throb with a glad 
sense of existence ; in a word, that man may become 
God. (Applause.) 

"This is what I understand by intellectual and 

1 Who can fail to recognise here that atheistic social-democracy 
which is the Mason's ideal? But in order to avert suspicion from 
itself, the Craft was cunning enough, in accordance with its habitual 
tactics, to accuse the clergy of socialistic schemes, and shameless 
enough to speak to a credulous public of a black International League. 

254 -^^ Secret Warfare 

moral progress, I desire the whole world to know 
and confess that there is a moral law which governs 
the universe, which is the same in all lands, amongst 
all peoples, and that this moral law forms the true 
religion of nations. (Renewed applause.) 1 I desire 
that all should learn to pay due respect to the just 
man, and that the upright should everywhere attain 
to the position of dignity which he deserves to fill. 2 
This is my idea of progress, of moral improvement. 
How easily might all this be carried into effect, if 
only the opinions, the plans, the institutions of Free- 
masonry were entrusted with the guidance of national 
education. (Prolonged cheering.) 3 

" Let us pause here, and philosophise for a moment. 
Here we will take our rest until we have formed our 
judgment and fixed on our resolutions, in order to 
be ready for prompt and decisive action when the 
fitting moment shall arrive. 

" And I would appeal to you, Brethren, and ask 
whether, if we are thoroughly penetrated with these 
opinions, if they are dear to us as our own lives, we 
can for a single moment allow an article in the rules 

1 Thus, according to the Craft, all positive and dogmatic religions, 
especially Christianity, are altogether false. 

2 Does not this point to a republican form of government as the 
only fitting one? 

3 This enables us to comprehend the efforts everywhere made for 
the introduction of undenominational instruction, for school inspection as 
exclusively confined to the State, for the elimination of any religious 
element from teaching, the general secularisation of education, and 
the consequent tyranny exercised over parents and children. 

of Freemason ry. 255 

of the Grand Orient to stand in our way, or regard 
it as an insuperable obstacle to the accomplishment 
of those holy and noble desires which inflame our 
heart. Can we honestly see in Article 135 a regu- 
lation prohibiting, under any circumstances what- 
ever, the introduction of religious or political topics 
in our Lodges ? Would not this be tantamount to 
condemning us to a life of inactivity, subsisting on 
theories alone ? In such a case our wisest course 
would be to shut up our Temples without delay. 
What is the meaning of a prohibition to occupy 
ourselves with any religious or political problems ? 
What are these problems ? They are the realisation 
of our ideal, the carrying into operation and putting 
into practice the views and designs of the Craft. 
But as soon as we leave theory, and come to facts 
and realities, a clause of our rule is thrown in our 
teeth ; we are indeed free to form opinions on these 
subjects, but must on no account presume to act on 
our opinions. (Applause.) 

" The earnestness of our purpose and the purity of 
our intentions are, it is true, admitted on all sides ; 
but we are told to remain behind the screen, and not 
seek to extend the results of our studies and obser- 
vations beyond it. From the mere statement of a 
false position such as this we must inevitably draw 
the unalterable conclusion that it is not simply the 
right, but also the duty of Freemasonry to occupy 
itself with political and religious questions, since by 

256 The Secret Warfare 

this means alone can we succeed in putting our 
theories into practice. (Great applause.) 

" And I ask you further, my Brethren, the right of 
free inquiry being conceded to us, under what con- 
ditions is this concession made ? 

" Liberty of research is permitted us in theory, 
but at every step they tell us we are interfering in 
affairs of State, in politics, and in religion ; that 
is to say, in the process of self-aggrandisement, 
which some people pursue in the name of God, and 
dignify with the title of religion. And this is termed 
free inquiry ! For my part, I would briefly say to 
all who would deny me liberty to range at will 
throughout the whole realm of thought, ' I am a 
man ; everything that concerns humanity concerns 
me, and is full of interest to me.' 

" But, my Brethren, let there be no mistake as 
to what is, in my opinion, to be understood by this 
active and continual intervention of Freemasonry in 
politics and religion. I am far from wishing the 
Grand Orient to imagine that the quota I shall con- 
tribute in my character of Speaker will be to 
converse daily upon the politics of the hour, and 
certain current religious topics. On the contrary, we 
must be most careful to steer clear of everything 
that is petty or personal. Exciting discussions 
about the conduct of this man or the other would 
only bring about that state of things which, of all 
others, it is our duty most strenuously to endea- 
vour to avoid dissension and mutual dislikes. 

of Freemasonry. 257 

But all the great fundamental principles of politics 
everything which refers to the organisation, forma- 
tion, and life of a State, these are what most promi- 
nently concern ourselves ; these come into our special 
sphere ; these must be duly tested in the crucible of 
reason and intelligence. (Applause.) 

" But if the Ministry should propose to the country a 
new scheme of popular education, then I would cry out, 
; That is a matter for us Freemasons ! The question 
of education belongs to me ; it is for me to investigate 
it, for me to discover the solution ! ' (Fresh applause.) 

" Were the Ministry to bring before Parliament 
a bill for the reorganisation of benevolent institu- 
tions, I should raise my voice again, and say, 'That 
is my business as a Freemason ! It is my business 
to control public charities ! This branch of the 
administration must not be allowed to pass into 
unworthy hands, which will abuse it, to the injury 
of the cause we have constantly at heart. Leave, 
therefore, the question of organising charity to me ; 
it must be well weighed, worked out, and put in 
practice, according to our convictions and the spirit 
of our Order/ (Prolonged cheers.) 

" Furthermore, we are bound to make our voice 
heard if any Minister puts a false construction 
on the rules of international hospitality. 1 Should 

1 Much more ruthlessly would they desire to see the hospitality of 
the Belgian soil outraged in the event of its affording a shelter to the 
members of any of the Religious Orders. In such a case, even an 
ostensibly Catholic Ministry dares not insist on the maintenance of 
the territorial rights of his country. 


258 The Secret Warfare 

the great principle of fraternity be overstrained, 
and the hospitality of the Belgian soil be abused, 
on the plea of considerations which the rights of 
nations neither 'warrant nor admit, then rally round 
me, O Masons ! (Universal expressions of assent.) 

"And if at last the day comes a day perhaps 
not far distant when the nation itself has to adopt 
decisions of the most important nature ; x if, on the 
eve of a great and momentous crisis one perhaps 
already imminent Belgium is called upon finally to 
determine what position she will take up, what part 
she will play, then away with you, all you Masons who 
would tell me that I am to have nothing to do with 
politics ! I shall myself summon to my side all 
those who are faithful and devoted to their Order. I 
shall call on them to cast aside all anxious fears, and 
proceed with me first to search out, and afterwards 
publish abroad, what it behoves our dear and glorious 
country to do, in order to maintain her position at the 
head of European progress. (Here the speaker was 
interrupted by prolonged and stormy applause.) 

" I must apologise to you, my Brethren, for having 
allowed myself to be thus carried away by my feel- 
ings ; but I think this expression of our sentiments 
must have been a relief to the minds of all. You 
will forgive me, I am sure, for having perhaps tres- 
passed too long on your kind attention. (No, no.) 

1 It appears that in this passage the speaker reckons on the eventual 
accession of Belgium to the universal social and democratic republic 
prophesied for the future. 

of Freemasonry. 259 

" With regard to religion, my Brethren, do not 
imagine that I shall ever bring forward for debate 
in the Grand Orient, or within the narrower limits 
of our Temples, either dogmatic questions or scho- 
lastic propositions ; such, for instance, as the weighty 
question of Transubstantiation. (Laughter.) Nor 
shall I take into my own hand the dissecting-knife 
to investigate these obscure points, to which the severe 
rule of former times, forbidding interference in re- 
ligious matters, probably had reference. But if my 
Lords the Bishops issue pastorals, ostensibly contain- 
ing Lenten regulations, but really inculcating a deep 
and cunning policy ; if establishments professedly 
of a religious nature, but in my opinion nothing else 
than schools of idleness (expressions of assent) 
settle themselves all over the country; if crowds 
of healthy, vigorous adults take the bread out of 
the mouths of our poor and consume it in indolence, 
bread which should be the reward of honest toil ; 
if these things are so, then, I say, it is high time for 
us all, and for me especially, to occupy ourselves with 
religious matters, and with the conventual question ; 
to grapple with them boldly, and subject them to a 
careful scrutiny. And the country must take the 
law into its own hands, employing force if neces- 
sary, in order to cleanse itself from this hateful 
leprosy. 1 Let Freemasonry, therefore, exert untir- 

1 This vulgar appeal to the standing army of the Craft, the dregs of 
the populace, democrats kept in the pay of Freemasons, and stirred up 
by them at their will, speaks for itself. It is a plan which has, unfor- 

260 The Secret Warfare 

ing activity to get rid of these useless converts, these 
homes of idlers." (Bravo !) 

" Even in the middle of the nineteenth century, 
in the year 1854, we hear of new miracles being 
noised abroad ; we learn that the Belgian people 
have a new saint held up to them for venera- 
tion, a certain St Babola (sic\ who rises from 
his grave, and calls on the Belgian nation to pro- 
cure his canonisation. Is not one tempted in such 
a case to disbelieve the testimony of one's senses ? 
However, it is really true, and took place quite 
recently in my native town of Mons, where the 
Lodge of Parfaite Union holds its sittings. Yes, 
new saints do indeed make their appearance day 
by day, and are, at the very time I speak, receiving 
from the Jesuits exaggerated honours ; at the same 
time the nation at large is told to seek the cure of 
its maladies in the waters of La Salette. Now, then, 
answer me, ' Is Freemasonry to take part in religious 
matters/ or is she not ? Must we not all unite to sup- 
press abuses such as these ? ' 

" . . . . And now a word respecting the manner in 
which we must really desire what we know we have 
need of. Above all things, we must manifest our 
desires by conscientious labour within our Lodges, by 
united study, and by the subsequent employment of 
legitimate means for the realisation of those principles 

tunately, been put into execution only too often. Freemasonry is, how- 
ever, not afraid of the idleness, but of the activity, of the Religious Orders ; 
this is why it hates the Jesuits, whom no one ever accused of idleness. 

of Freemasonry. 261 

which are established by common consent. And 
I hope the press will not fail to fulfil a part at 
least of its mission, by diffusing in a popular form 
the truths of Freemasonry. When I see how the 
Jesuits invariably erect a printing-press close to 
their houses, and set up an office, whence they issue 
some mischievous periodical, I say, let us do 
likewise. Let us establish side by side with our 
Temples this powerful organ alike legitimate and 
constitutional the press, and make it speak in the 
cause of truth, as it has already often spoken in de- 
fence of falsehood and deceit. (Boisterous cheering.) 
" Finally, how are we to accomplish what we 
desire ? By means of action, namely, by being 
under all circumstances ever at our post, ready to 
wrestle with our adversaries. Wherever there is 
good" (i.e., evil) "to be done, whenever opportunity 
for usefulness presents itself, at all times and in 
all places, whether in his private or public capacity, 
each one of us must ever be the Freemason. The 
Craft must be represented in all official posts, in 
all committees for public charity or poor relief, 
everywhere keeping watch, and, if need be, fighting 
for the truth." 

The conclusion of this speech is unimportant, 
and can therefore be omitted. 1 Now it is useless to 

1 We would only remark that one of the toasts proposed was 
the following : "To the reign of Liberty, Fraternity, and Equality." 
See Trace, &c., p. 42. 

262 The Secret Warfare of Freemasonry. 

allege that it is only in Belgium that the Craft 
makes such rapid advances. This opinion is quite 
an erroneous one. Its principles are the same 
everywhere, only in some countries it is necessary 
to preserve a stricter disguise and closer secresy, 
leaving all action to the select class which consti- 
tutes the core of the Order. But since in Belgium 
such circumspection can be dispensed with, on 
account of the nature of the Constitution, and for 
another reason we prefer not to mention, Free- 
masonry may speak out boldly. The publications 
of the Belgian Lodges are therefore, of all others, 
the most important and the most trustworthy. 


GRESS/ (Le Monde Mafonnique, tome viii. p. 
9, Mai 1865. La Patrie de Bruges, 27 Juin 

THIS Congress was to have been held at Brussels 
in August 1865, and was to have consisted of 
workmen from England, France, Germany, Italy, 
Belgium, &c. 

The Paris Lodge, Temple des Families, under 
the direction of Brother Gamier, accepted the fol- 
lowing proposal made by Brother Fribourg (a Jew), 
a member of the Lodge Avenir, and the Paris 
'correspondent of the International Working-Men's 
Union : 

" Since Freemasonry is an association universal 

1 The evident object of this proposal was the extension of the 
International League, founded in 1864 in London. The first general 
Congress did not meet until 1866, when it was convened at Geneva, 
and sat from September 3d to 8th. 

264 The Secret Warfare 

in its range, wise and humane in its influences, it 
must for the aforesaid reasons encourage, protect, 
and endeavour to extend all those praiseworthy 
efforts which have for their object the amelioration 
of the condition of the working-classes. For this 
end, respected Brethren, I have the honour of re- 
questing you kindly to lend me your assistance, 
both moral and pecuniary, in furthering the great 
work to be carried out ere long in Belgium, namely, 
the emancipation of working-men. It is proposed 
to hold a Workman's Congress in this town, and 
our contributions in money will be needed to de- 
fray the expenses unavoidable at such a gathering 
as this. The workmen are poor, and it is our duty 
to assist them. 

"The transactions of this Congress, and the 
documents which will then be drawn up, will 
doubtless serve in no small measure to increase 
that light " (Masonic) " which is to illuminate the 
path of social progress. The recent international 
treaties have done much to bring nations together 
by means of industrial emulation ; it remains to 
effect their closer union through the noble bond 
of a common Fraternity, and the means to ac- 
complish this is by holding vast assemblies of men 
from all lands." 

This appeal of the Jewish Brother Fribourg was 
well received, by the Lodges ; amongst others, by 
those belonging to the Scotch rite, La Ligne Droite, 
Les Hospitaliers de St Ouen, Lodge No. 133 ; and 

of Freemasonry. 265 

also by those belonging to the French rite, La 
Rose du parfait silence, L'Avenir, La Renaissance. 

In this way we learn whence the funds at the 
disposal of the International are supplied, at least 
in part, and particularly who was expected to defray 
the expenses of the General Congress, expenses 
which must necessarily be considerable. At all 
events, it is curious to observe with what absolute 
liberty social democracy is allowed to avail itself 
of the privileges of holding meetings, and of form- 
ing Unions, although its efforts are known to be 
directed to the complete subversion of the existing 
order of things. Were a religious body to claim 
a hundredth part of such liberty, it would most 
assuredly be proscribed over and over again within 
the course of a few days. 

OF THE PARIS COMMUNE. (An article by 
SAINT- GENEST, which appeared in the Figaro, 
and was copied in Gautrelet, La Franc-maconnerie 
et la Revolution, Lyon, 1872, p. 618). 

IT was on April 26th, 1871, that the leading 
Lodge of Paris held an extraordinary sitting in 
the Temple N., in order to make known publicly 
its espousal of the Communist cause. . On the fol- 
lowing day a deputation was sent to the members 
of the Communal Government, when the leader, 

266 The Secret Warfare 

Brother Thirifoque, spoke thus : " Every hope of 
a peaceful accommodation being now at an end, 
the Freemasons have consequently determined to 
plant their banner on the city walls, and if the 
army does not cease firing, the Grand Orient is 
prepared to declare war against the Versailles 
Government." " Citizens ! " he exclaimed, " the 
Commune is the grandest sight which has ever 
been presented to the world. It is the modern 
Temple of Solomon, all Freemasons are pledged 
to defend it." 

At these words Citizen Jules Valles took off 
his red sash and handed it to Brother Thirifoque, 
who wound it round the flagstaff of the colours 
they were carrying, and the Deputation withdrew 
after having fired three volleys (of cheers) accord- 
ing to the Scotch and French rite. Two days 
after, on April 29th, a day ever memorable in the 
annals of Freemasonry, a procession of Freemasons 
paraded through the streets of Paris in the fol- 
lowing order : 

First, the Rosicrucian Knights (eighteenth grade), 

wearing the azure collar round their necks. 
Next the Knights Kadosch (thirtieth grade), who 

wore their scarves, fringed with silver, crossed 

in the form of a cross of St Andrew. 
The members of the Royal Arch (thirteenth 


The Frere Terrible (Novice Master of the Order). 
The Princes of Lebanon (twenty-sixth grade). 

of Freemason ry. 267 

The Knights of the Brazen Serpent (twenty-fifth 

The Venerable Master of the Shining Circle. 

The Scotch Grand Master of the Sacred Arch of 
James VI. 

Lastly, the Brothers Felix Pyat, Lefrancais 
Franckel, Clement Potier. 

With theatrical gravity, and an air of assumed 
importance, they marched to Avenue Friedland, No. 
59, where the Grand Orient held another sitting, and 
dispatched messengers to the Government of Ver- 
sailles, with the intimation that the firing must 
immediately be stopped. 

Thereupon the procession was again set in motion, 
with colours flying and drums beating, being fol- 
lowed by an immense rabble, shouting at their heels, 
" Vive la Commune ! Vive le Grand Orient ! " 

Having arrived at the city walls, the two 
" Guards " r went forward, followed by the members 
of the Lodges Neuf Soeurs, and the Knights of 
the Iris; the Almoner of the Lodge, attended by 
his two acolytes, turns the square towards the East ; 
the Princes of the Tabernacle take up the prescribed 
positions ; before long the azure standards are seen 
to wave upon the bastions amongst the red flags of 
the Commune. 

Was it possible that the army of Versailles had 
heard nothing of this would-be imposing demon- 

1 Or Tilers ( Thuileurs] ; their office is to see that all who enter the 
Lodge appear as true Masons, and that Candidates come duly prepared. 

268 The Secret Warfare 

stration ? At least the Brother Almoner had already 
turned his square towards the East three times, and 
yet the artillery continued to thunder. 

Then the Worshipful Master spoke : " Since 
things are thus, let the whole tribe of Mizraim ad- 
vance, and let the high command be executed 
without delay ! " Amidst universal admiration, the 
chosen tribe slowly approaches the walls ; its leader 
turns towards the West; Brother Thirifoque grasps 
his flashing sword with his left hand, and exclaims 
three times, " I call upon the army of Versailles to 
lay down its arms immediately ! For should a single 
one of our banners be struck, we swear, by the great 
Architect of the Universe" Whilst this un- 
finished sentence was still hovering on his lips, his 
square was dashed out of his hand by a mis- 
chievous ball ; this spread consternation in the ranks 
of the Freemasons, and the crowd, dumb with 
terror, hastened back to the Avenue de la Grande 

" Do they still resist ? " cries the Worshipful 
Master. " Then let the Brethren of Kadosch ad- 

On seeing the Grade of Kadosch approach the 
walls, solemn and terrible to behold, the people firmly 
believed the disastrous war to be at an end, and 
broke out into enthusiastic shouts ; balloons bearing 
the emblems of Freemasonry were already seen to 
ascend into the air, in order to announce to the 
provinces the termination of the struggle, when a 

of Freemasonry. 269 

perfect shower of bullets drove back the crowd once 

" Monstrous ! " exclaimed the Worshipful Master. 
" But no matter. If the reactionary party will not 
give way, the Knights of the Sacred Arch of James 
VI. shall unfurl their banner in face of the sacrilegious 

This news spreads the greatest excitement 
throughout Paris. A reverential silence generally 
prevails ; every one feels that at last a power 
is approaching which no human force is able to 

The column of the Knights of St James advances 
slowly towards the bastions, with the great banner 
of Useda flying. On the summit of the wall they 
put the points of their swords together on high, and 
in this way form the great Arch of Steel, while their 
bands play a triumphal march, and the Brothers 
Thirifoque and Fabreguette, together with Felix 
Pyat and Jules Valles, begin to form the " Chain of 
Union." ' 

The Brethren of the Grade of Kadosch shout 
" Hurrah, hurrah!" "Mirra," respond the Knights. 
Meanwhile murmurs of " Vive la Commune," " Vive 
le Grand Orient," are heard from the populace. 

At the very moment when the Worshipful 

Master is waving his staff three times as a sign 

that peace is concluded, behold a shell comes 

flying down, bursts in the midst of the Steel Arch, 

1 The explanation of this expression will be found later on. 

270 The Secret Warfare 

and scatters the "Chain of Union " in the wildest 
disorder. 1 

The frere terrible, seized with panic terror, drops 
his flashing sword, retreats towards the East, draw- 
ing with him in his headlong flight the Knights of 
the Brazen Serpent as well as the Princes of Lebanon, 
the Brethren of the Shining Circle and of the 
Kadosch. The consternation is so great, that the 
Knights of the Sacred Arch of James VI. spring 
hastily from the rampart, and solemnly declare that 
the time has come to hold a new sitting. After an 
hour's deliberation, the announcement is made that 
a most weighty determination has been arrived at. 

In consideration, namely, of the highly perilous 
position in which France is at present, the Worship- 
ful Master has resolved that the Supreme Grand 
Councillor of the Sovereign, and absolute Grand 
Master of the thirty-third grade (according to other 
reckoning the ninetieth grade), should, in his own 
most exalted person, ascend the wall ; and if this 
time a ball should come near the banner, the Grand- 
Orient would forthwith condemn M. Thiers to death, 
as it had done King William six months pre- 

Now the people of Paris were to see a sight such 
as they had never witnessed before. " O spectacle 
ever to be remembered ! " exclaimed a Masonic 
periodical of that day in grandiloquent bombast. 

1 This is not to be wondered at, as the majority of the members of 
the Grand Orient of Paris are of Oriental descent. 

of Freemasonry. 2 7 1 

" O spectacle deserving of eternal admiration ! " 
The whole column of the highest grade advanced 
in solemn silence through the astonished crowd, 
headed by its illustrious and chosen Knight. Hav- 
ing arrived at the foot of the wall', the Worshipful 
Master himself kindled the three stars (lights) on 
the great gold candlestick, grasped the candlestick 
of the East and turned it towards the West. The 
column of harmony (band) struck up the Noachite's 
march, while envoys were dispatched at full gallop 
to announce to the troops of the vanguard that the 
banners seen upon the walls were those of the 
Supreme Councillor of the Sovereign Grand 

But in the most solemn moment of all, just as 
the exalted and chosen Knight took up the golden 
hammer and attached it to his blue ribbon, behold a 
procession of Religious, who had just been expelled 
from their convent hard by, was seen wending its way. 
This caused a slight confusion in the ranks of the illus- 
trious children of light. The sight of these followers 
of the Christian superstition produced a feeling of 
the greatest contempt in the minds of all present. 
Many of the Religious even held in their hands a 
Crucifix, the very symbol of their superstition and 
idolatry ; and to every one who had but a moment 
before witnessed the pompous and imposing cere- 
monies of social democracy, this could not but 
appear a challenge on the part of those black robes 
who dared thus to promenade past the Brethren of 

The Secret Warfare 

Kadosch and the Scotch Knights of the Sacred 
Arch of James VI. 

However, it was feared that serious consequences 
might ensue from the justifiable indignation felt by 
all lookers-on. In order to calm the excited crowds, 
they were informed that a suitable number of hos- 
tages had been selected from the members of this 
hateful class of men, and that they should certainly 
be put to death the moment the troops of Versailles 
dared to set foot in Paris. " All right, let them go 
then !" cried the sovereign people. "Away with you, 
birds of night, your day is over for ever! People 
nowadays know too much and see too much for 
you ! We want no more of your mysterious do 
and absurd ceremonies ! " 

While the priests who had been thus loaded with 
abuse were forced to pursue their way amid the 
curses of the mob, the Column of the Grand Coun- 
cillor of the thirty-third grade set forth once more 
on its triumphal march, preceded by the drummers. 
Seven crossed swords formed the Steel Arch. 
Brother Thirifoque turned his compasses three times 
towards the East, crying, "Absa, Absa, Absa!" the 
column of harmony meanwhile playing " The Great 
Architect of Nature." At last the news got wind 
that the army of Versailles had declared itself con- 
quered, and that a Brother of the Craft, an officer 
in the Versailles vanguard, demanded an immediate 
parley with the members of the Grand Orient. 

The details of what passed in this interview were 

of Freemason ry. 273 

not made public, but one thing is certain, that the 
populace were profoundly moved, and the soldiers 
greatly astonished to see their officer all at once 
take up the solemn (Masonic) position while the 
envoy approached, extending one arm towards the 
East, and holding in the other the brazen staff. On 
finding that the members of the Supreme Council 
of the Ne plus ultra degree had set up their stan- 
dards, a truce was forthwith agreed upon, and "a 
deputation sent to the President of the Republic." 

What went on between the " Brethren " and the 
sceptical President Thiers ? Who can tell ? Thus 
much, however, we know for certain, that all nego- 
tiations were fruitless. In vain did the frere ter- 
rible thrice successively strike his white wand upon 
the ground ; in vain did the Knights Kadosch, look- 
ing to the East, form the great Steel Arch above 
Thiers' head ; in vain did the Knights of the Brazen 
Serpent offer him the golden mallet amid threefold 
huzzas. After twenty-four hours the fighting recom- 
menced with more fury than ever. 

Some may now wonder that common cause was 
made between the Grand Orient and such men as 
Jules Valles and Felix Pyat Others may feel in- 
dignant that, immediately after the murder of two 
French generals, and on the eve of the burning of 
the capital, ten thousand Freemasons should declare 
in Paris that the Commune was the modern Temple 
of Solomon. To the initiated it has long been no 
secret that the relationship existing between Free- 

274 The Secret Warfare 

masonry and social democracy, is as close as that 
between a mother and her child. But when posterity 
shall be informed that in the middle of the nine- 
teenth century, in the midst of an unbelieving gene- 
ration, which openly denied God and His Christ, 
under the very guns of an enemy in possession of all 
the French fortresses, hostilities were all at once 
suspended, and the course of a portentous and 
calamitous civil war interrupted, because, forsooth, 
Brother Thirifoque, accompanied by two Knights 
Kadosch, went to offer to M. Thiers' acceptance the 
golden mallet of supreme command (in the Craft) ; 
when, I say, this story is told to those who come 
after us, it will sound in their ears as a nursery tale, 
utterly unworthy of credence. Figaro. 


(These accoimts will also serve to explain some technical 
expressions. J ) 

et-Marne) 1845. (From the Franc-macon, ist 
Series, p. .121.) 

THE banqueting-hall had been recently painted ; thus 
all was in perfect order, fresh, and attractive, pre- 
senting a pleasing and festive appearance. The 

1 It is, however, necessary to remark that the technical terms are 
not the same in all grades, nor even in all Lodges. 

of Freemason ry. 275 

waiters were active, noiseless, attentive, and well- 
drilled ; they moved silently and busily around the 
long plank (table), which had been arranged in the 
form of a horse-shoe. The net (table-cloth) and the 
banners (dinner-napkins) were of dazzling whiteness, 
the unhewn stone (bread) was of the purest wheat, 
the white sand (salt) and the yellow mortar (pepper) 
were ground as fine as possible. The shovels 
(ladles), pickaxes (forks), and trowels (spoons), shone 
with the brilliancy of the purest silver. The trans- 
parent cannons (glasses), which had been cast ex- 
pressly in a triangular form, and the barrels (bottles) 
stood in line (were placed) upon a blue ribbon laid 
in a curve along the whole length of the net (table- 
cloth), on both sides of the workshop (dining-table). 
A hundred small candelabra were on the table, each 
with a star (taper), one being placed opposite to 
every cover. The swords (knives), tridents (large 
forks), tiles (plates), and squares (dishes), made a 
clatter by no means unpleasant. Every guest 
pushed his bench (chair) and cannon (glass) some- 
what nearer to that of his neighbour, in order to 
enjoy a friendly chat. The red and white powder 
(wine) gleamed in the hands of the joyous Brethren ; 
the less powerful powder (water) in those of the 
officials of the Lodge, whose duty it was to keep a 
watchful eye on all, to direct the works, to hew the 
blocks of stone (cut the bread), to hand the other 
materials (dishes), to see that nothing is wanting at 
the table, to superintend the distribution of the 

276 The Secret Warfare 

strong powder (wine), the detonating powder (liqueur), 
and the white stone (sugar), and finally, to order the 
customary cannonades or batteries (toasts). Nothing 
could give a better idea of the arrangements of 
Freemasonry than this splendid banquet at Provins. 
The Worshipful Master 1 sat in the midst of the 
workshop, the two Wardens at the two ends, the 
Orator at the head of the South Column (the row of 
guests on the southern side) 


" Histoire pittoresque de la Fr. M.," Paris, 1843, 
P- 38.) 

Two festivals are annually kept in the Order, one 
on Midsummer-day (St John Baptist), and the 
other on December 27 (St John Evangelist). Both 
of these festive gatherings are closed by a banquet, 

1 This Worshipful Master was, the same journal informs us (July 
1851), the son of Mocquard, formerly private secretary to Napoleon 

III. Epicurean banquets such as this are intended to serve as baits 
to the profane (those not yet initiated), and to satisfy such as see in 
Freemasonry an institution designed to promote conviviality and the 
enjoyment of life, but are never meant to see its real secrets. To the 
"liberal" Mason they are, however, wearisome, on account of their 
elaborate ceremonial. 

2 This author was expelled for ever from the Craft, by command of 
the Grand Orient of Paris, for having to a certain extent divulged the 
secrets of the Order in his history. See Gautrelet, fa Fr. M., Lyon, 
1872, p. 6. 

of Freemasonry. 277 

at which all Freemasons, without exception, are 
expected to be present. 

The banqueting-hall must be so roofed in (only 
accessible to Freemasons) that the rain may not pene- 
trate (none but Masons be present). It is generally 
decorated with festoons of flowers, on the walls 
hang the banner of the Lodge, and those of such 
workshops (Lodges) as have sent deputations to it. 
The table is arranged in the form of a horse-shoe ; 
the Worshipful (Master of the Lodge) occupies the 
place of honour in the middle, the Wardens sit at 
the two ends. All the things on the table are 
arranged in four parallel lines ; in the first, counting 
from outside, are the plates, in the second the 
glasses, in the third the bottles, in the fourth the 

The Masonic table has its own phraseology : to 
chew or spread mortac to eat; to fire a cannonade 
to drink ; a battery toast. Every one is forced to 
make use of these technical expressions, each lapsiis 
lingua being punished with a discharge of weak 
powder (a glass of water). The same punishment is 
inflicted for every fault committed at table ; it is the 
place of the Master of Ceremonies to hand the in- 
strument of punishment to the culprit. 

During the feast it is the rule to propose seven 
toasts. While the healths are being fired (drunk), 
the masonry (eating) ceases. By command of the 
Worshipful Master the cannon are loaded (the glasses 
are filled) ; obedient to orders, the Brethren rise, and 

278 The Secret Warfare 

throw their banners (napkins) over the left shoulder. 
Then the Worshipful Master begins thus " My 
Brethren, let us drink the health of our dearly-loved 

N . Let us fire a volley, a good volley, a sharp, 

quick volley. Now, Brethren, your right hand on 
your sword (knife) ! Swords on high ! Salute with 
the sword ! Pass the sword to the left hand ! The 
right on the weapon (glass) ! Present arms ! Take 
aim (hold before the lips) ! Fire (every man drinks) ! 
A good volley (they drink again) ! A sharp volley 
(the glasses are emptied) ! Shoulder arms (the glass 
is held to the right shoulder) ! Arms in front ! 
Present arms ! One (the glass is brought to the left 
shoulder) ! Two (to the right shoulder) ! Three 
(before the breast) ! Arms at rest ! One ! Two ! 
Three ! (At each word of command a movement is 
made with the glass in the direction of the table, 
until, at " three," the glasses are deposited on the 
table with such military precision, that only one 
sound is audible. 1 The sword in the left hand ! 
Swords on high ! Salute ! Swords at rest (here the 
knives are laid down) ! Follow me, Brethren (in 
imitation of the Worshipful Master, the Masons make 
the sign, fire the battery, and give the plaudits) ! " 

In giving toasts, it is generally the custom to 
speak a few words expressive of esteem and good 

1 Does not all this remind of little boys playing at drill? This 
childish ceremonial is unworthy of grown-up men. Though the ritual 
is simplified in some Lodges (for instance the Belgian), yet, in spite 
of this, it is puerile enough. And these are the men who mock at the 
grave and dignified ritual of the Church ! 

of Freemasonry. 279 

wishes for the Brother whose health is drunk. 
Thanks are returned after all toasts, the Master of 
the Ceremonies answering for absent or newly-re- 
ceived Members. When the health of the reigning 
monarch is drunk, the Master of Ceremonies takes 
his place between the two Wardens, asks permission 
to speak, and returns thanks in the name of his 
Sovereign. 1 His speech being ended, he discharges 
a battery in the manner described above, and at the 
conclusion dashes his glass on the ground, as a sign 
that it is never to be made use of on any less solemn 
occasion. 2 

The seventh toast marks the close of the banquet. 
The arms having been loaded and placed on the 
line, the Brethren rise and form a circle; each one 
gives to his neighbour on the right and on the left a 

1 At the extraordinary meeting of Masons convened at Mons, in 
Belgium, in 1839, the Master of the Ceremonies, in responding to the 
health of the King, spoke as follows: "Your good wishes and 
acclamations have reached the throne, and touched the heart of your 
Mason-King. By his own free will and desire he became a member 
of the Craft, and Masons ever find in him a sympathising friend. He 
knows that your principles are those of law and order, and that the 
children of light have ever proved the firmest supporters of constitu- 
tional monarchy. Be assured, therefore, that the Prince's Lowtons 
(or Louvetons, whelps = the sons of Freemasons) will be trained from 
their childhood in these principles, and will devote their life to 
promote the happiness and prosperity of their country." In sober 
truth, do expressions such as these show due respect to the dignity of 
the crown? Do they proceed from hearts devoted to the cause of 
monarchy? See "Trace de la tenue extraordinaire du 12 j. du 3 
mois, 5839," Mons, p. 57. 

2 This symbol of a loyalty soon to become extinct may perhaps 
bear a directly opposite signification for the fully initiated. 

280 The Secret Warfare 

corner of his banner (napkin), and in his turn lays 
hold of theirs; thus the " chain of union" is formed 
(symbolic of unity). 

" Histoire Pittoresque," Introduction, p. 33.) 

THE banqueting -hall is divided into four climes 
(the walls). The East is called Asia; the West, 
Europe ; the South, Africa ; and the North, America. 
The table is in the form of a horse-shoe ; all other 
arrangements are similar to those in the Lodges 
of men. The Lady-President or Grand Mistress 
is supported by a Grand Master, and sits in the 
clime of Asia. The Sister Inspectress, supported 
by the Brother Inspector, and the Sister Trea- 
suress, supported by the Brother /. Treasurer, occupy 
severally the two ends of the table ; the former 
sitting in the clime of America, the latter in that 
of Africa. The ladies are not without a phrase- 
ology peculiar to themselves. The Temple (Lodge) 
is called Eden ; the doors, barriers ; the register, 
ladder ; the glasses, lamps ; the wine, red oil ; the 
water, white oil ; the bottles and decanters are 
termed pitchers. To put oil in the lamps is to fill 
the glasses ; to extinguish the lamp is to drink the 
wine ; to hold on high in the five fingers is to carry 
the glass to the lips ; to " fire ! " is to drink. 

The sign is to place the hands on the breast 

of Freemasonry. 2 8 1 

so that the right lies on the left, and the two 
thumbs joining, form a triangle. The word is 
" Eve," repeated five times. 

Healths are drunk much in the same way as in 
the Lodges of men. The Grand Mistress is pre- 
sented with the hammer, with which she strikes 
before giving the words of command. 1 These are 
immediately communicated to the groups at the 
different tables by the male and female officials of 
the Lodge. When the lamps are prepared and 
placed in a line, and all is made ready, the Grand 
Mistress speaks in the following terms : " My 
Brethren and Sisters ! The health I am about to 

propose to you is that of N . To honour so 

welcome a toast, let us extinguish our lamps in 
five blasts ! The lamp in the right hand ! Ex- 
tinguish the lamps ! The lamp in front ! Set the 
lamp down! One, two, three, four, five!" From 
"one" to "four" the Grand Mistress and all the 
assembled guests hold the "lamps" before their 
breast, at "five" they simultaneously set them down 
upon the table with considerable noise. 

We prefer not to enter upon the consequences 
which in olden times resulted from the repeated 
" extinction of lamps " by uncontrolled women in 
the company of masculine libertines. Catholics 
will readily understand why many "Children of 
the Widow " (members of the Craft) can refuse to 

1 To wield the hammer is synonymous with governing the Lodge in 
the capacity of Master. 

282 The Secret Warfare 

believe in the existence of purity in the hearts of 
their fellow-men as a thing possible. 


THE hall is draped with black. In the background 
the tapestries are adorned with festoons of white, 
with tears and silver fringes. On the side-walls 
are hung shields inscribed with funeral mottoes in 
letters of silver. In the midst stands the cata- 
falque raised on three steps, and guarded on the 
right and left by four high dignitaries with their 
swords drawn, and the black riband of the Maitrc 
ehi des Neuf around their necks. A funeral lamp 
is suspended from the ceiling. 

The whole nave of the Temple is dimly lighted ; 
the altar, draped with black, stands in the left 
corner at the side of the tomb ; in the right corner 
is a statue of the deceased veiled with black crape. 
Before the tomb stands an antique tripod, on 
which a lamp is burning; to the right and left 
are brasiers, from which clouds of incense and per- 
fumes arise ; on a table are placed a basket filled 
with leaves of flowers, a vessel containing wine, 
another containing milk, and a third containing 
purifying water (in imitation of holy water). 

of Freemason ry. 283 

The Grand Master, Brother Van Schon, advances 
to the altar, where the sacred fire is burning, and 
speaks as follows : 

" Listen to my words, honoured shade of our dis- 
tinguished Brother! In the name of all Masons 
here present, I offer thee water, by means of which 
Nature is perpetually renewed, and which, in the 
course of its various transformations, casts off all 
defilement, thus becoming a fit emblem of purity. 
I offer thee wine, which the labours of man win 
from the vine. It is the emblem of strength. I 
offer thee milk, the first food of mankind. It is 
the emblem of simplicity. 

" Death, like a devouring flame, consuming all things, 
has caused thee to disappear from our midst ; but 
to destroy thy memory is not within his power. This 
memory, like these sweet perfumes diffusing them- 
selves in the air, will serve to animate our courage, 
kindle our zeal, and guide us in the performance of 
the duties incumbent upon us." 

After this a speech from the Grand Orator fol- 
lowed, on the conclusion of which the Grand Master 
approached the altar, threw incense on it three times, 
with these words "As the smoke of this incense 
rises to heaven, so may the soul of our Brother ascend 
to its celestial source," x 

1 It is to be observed that the whole ceremony hinges on the immor- 
tality of the Pantheists (the being absorbed into space, and surviving only 
in the remembrance of posterity). The idea of personal immortality' 
is left entirely out of the question. 

284 The Secret Warfare 

Returning to the throne, the Grand Master begins 
afresh " My Brethren of the Orient, unite with me 
in scattering flowers upon the tomb of our honoured 
Brother, as a token of our friendship and an em- 
blem of our grief." The Grand Master and the 
Brethren, sitting on the East side, then advance to 
the catafalque, and thrice cast upon it a handful of 
flower-leaves. The Brother Wardens at the head of 
their columns do the same in their turn. 

After this offering to the dead, the Most Serene 
Grand Master invites all present to stand up in order 
of rank, while he pronounces the last farewell to 
the departed. He then calls upon the two Wardens 
to assist him in closing the tomb. Arrived at the 
foot of the catafalque, he strikes with the hammer 
three times on the edge of the tomb, saying, 
" Farewell ! farewell ! farewell ! " 

Then returning to his throne, he thus speaks : 
"My Brethren, stand up all of you in your ranks. 
Our venerated Brother Leopold of Saxe-Coburg is 
no more ! We shall never again behold that dis- 
tinguished Freemason ; but the soul of our beloved 
Brother has returned to its celestial source. So let 
us hope ; let us hope ! " 

For the closing scene the decorations are changed, 
the Lodge being transformed into a temple of im- 
mortality, radiant with light. In the centre is a 
bust of Leopold of Saxe-Coburg, brilliantly illumi- 
nated ; around it are allegorical figures holding 
out to him crowns and palms of immortality. In 

of Freemasonry. 285 

the background are some scenes, painted by Brother 
Welbrandt, representing Elysium. Music is heard ; 
as the last chords die away, the Grand Master 
exclaims, " Brethren, our hopes are fulfilled ! Our 
Brother has taken his place amongst the benefac- 
tors of humanity; he will eternally shine in the 
temple of immortality ! " 

SOCIETIES. (Taken in the presence of General 
Lamoriciere, in the Church of St John Lateran). 

" I SWEAR to Almighty God, to our Chief Pastor 
and Holy Father Pope Pius IX., and to his law- 
ful successors, fidelity and obedience. I swear to 
serve him honourably and faithfully, and even to 
sacrifice my life in the defence of his illustrious and 
sacred person, for the maintenance of his sovereignty 
and his rights. I swear never to belong to any 
civil or religious sect ; to any secret league or asso- 
ciation which directly or indirectly attacks the 
Roman Catholic religion, and aims at the overthrow 
of social order. I swear never to join any sect or 
society which has been condemned by decrees 
of the Popes of Rome. So help me God and 
His Holy Gospel, through Jesus Christ our Lord. 

286 The Secret Warfare 

PlUS IX. (Delivered in the Church called 
Delle Stimmate, 1867). 

NOTHING in the Papal Allocution of September 
25, 1866, aroused the angry hostility of members of 
the Craft so strongly as did the following passage, 
in which the Holy Father warns the faithful against 
the snares of secret societies. But, unmoved by the 
war of words, the Supreme Pastor of Christendom 
reverted to the same subject in an address delivered 
the year after in the Church Delle Stimmate, in 
Rome. In this speech the following most interest- 
ing passage occurs, which we copy from the Osser- 
vatore Romano : " O my sons ! " said the Pope, 
addressing the young men assembled before him, 
" consider the dangers which surround you, and cling 
closely to the precious treasure of the faith. Evil- 
minded men will hold out to you worldly advan- 
tages. These you must reject. They will offer you 
counsel. Flee from it. They will seek to draw you 
after them. Escape out of their hands. How many 
there are, who, when in the first bloom of youth, as 
you are now, held the faith and practised it, but of 
whom, later on, we learn with sorrow that they have 
been seduced by evil men, and have fallen into error 
and vice ! I myself was personally acquainted with 
one who in these days has attained a melancholy 
celebrity ; one who, as a young man twenty years 
ago, used to talk with me about the state of Chris- 

of Freemason ry. 287 

tian perfection and holiness, and seriously thought 
of entering a Religious Order. Later on I heard, 
to my grief, that he had been led astray by bad 
companions, and had been dragged from one abyss 
to another, until at length he gained for himself a 
European, indeed a world-wide notoriety, and finally 
laid his head on the block in expiation of his crimes. 
I bid you therefore beware, and keep this warning 
ever before your eyes. Pray God to grant you per- 
severance in all that is good ! " 

The victim of bad companions and secret societies 
to whom the Pope here alludes was the Freemason 
Felix Orsini, the originator of the infamous attack 
on the life of Napoleon III. 

SEPT. 20, 1870. 

To all acquainted with the real state of affairs, 
it has long been no secret that Freemasonry was 
closely concerned in the late occupation of Rome 
(Sept. 20th). Let us hear more particulars on the 
subject. The Journal de Florence (Univers, Jan. 
31, 1873), says " After the battle of Sedan, our 
(Italian) Ministers were for some time undecided 
with regard to the occupation of Rome. Most 
probably this event would never have taken place 
but for a deputation of Freemasons, who obtained 
an audience of the Minister Lanza. They handed 

288 The Secret Warfare of Freemasonry. 

him a small slip of paper, on which was written 
this truly laconic message If the Government does 
not immediately give orders to march on Rome^ tJie 
revolution will break out in every town of Italy. 
Lanza read the paper and examined the signatures ; 
he saw that they were exclusively those of heads 
of Lodges, and at once he gave General Cadorna 
orders to march. The petition was made public, 
as well as the signatures attached to it, and any 
one desirous of knowing who the persons were 
need only consult the Annuario della Frammas- 
soneria Italiana. From the foregoing, it appears 
evident to us, and we think all editors of newspapers 
must share our opinion, that the members of the Craft 
occupy themselves with something very different to 
harmless banquets and grotesque ceremonies." 












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throughout.' Catholic Opinion. 

Marie and Paul : a Fragment. By ' Our 

Little Woman.' 3^. 6d. ; gilt edges, 4^. 

' We heartily recommend this touching little tale, especially as a present 
for children and for schools, feeling sure that none can rise from its perusal 
without being touched, both at the beauty of the tale itself and by the tone 
of earnest piety which runs through the whole, leaving none but holy 
thoughts and pleasant impressions on the minds of both old and young.' 

' Well adapted t the innocent minds it is intended for. The little book 
would be a suitable present for a little f-\en&.' Catholic Opinion. 

'A charming tale for young and old.' Cork Examiner. 

' To all who read it the book will suggest thoughts for which they will be 
the better, while its graceful and affecting, because simple, pictures of home 
and family life will excite emotions of which none need be ashamed.' Month. 

' Told effectively and touchingly, with all that tenderness and pathos in 
which gifted women so much excel.' Weekly Register. 

' A very pretty and pathetic tale.' Catholic World. 

'A very charming story, and may be read by both young and old.' 
Brmvnsons Review. 

' Presents us with some deeply-touching incidents of family love and 
devotion. ' Catholic Times. 


Dame Dolores, or the Wise ^t,n of Easton- 

mere ; and other Stories. By the Author of 'Tyborne,' 
&c. 4J. 

CONTENTS : i. The Wise Nun of Eastonmere. II. 
Known Too Late. in. True to the End. iv. Olive's 

' We have read the volume with considerable pleasure, and we trust no 
small profit. The tales are decidedly clever, well worked out, and written 
with a flowing and cheerful pen.' Catholic Times. 

' The author of Tyborne is too well known to need any fresh recommend- 
ation to the readers of Catholic fiction. We need only say that her present 
will be as welcome to her many friends as any of her former works.' Month. 

' An attractive volume ; and we know of few tales that we can more safely 
or more thoroughly recommend to our young readers.' Weekly Register. 

Maggies Rosary, and other Tales. By the 

Author of ' Marian Howard.' Cloth extra, 3^. ; cheap edi- 
tion, 2.T. 

' We strongly recommend these stories. They are especially suited to 
little girls.' Tablet. 

' The very thing for a gift-book for a child ; but at the same time so in- 
teresting and full of incident that it will not be contemned by children of a 
larger growth.' Weekly Register. 

' We have seldom seen tales better adapted for children's reading.' 
Catholic Times. 

'The writer possesses in an eminent degree the art of making stories for 
children.' Catholic Opinion, 

'A charming little book, which we can heartily recommend.' Rosarian. 

Scenes and Incidents at Sea. A new Selec- 

tion. is. q.d. 

CONTENTS : I. Adventure on a Rock. n. A Heroic 
Act of Rescue, in. Inaccessible Islands, iv. The Ship- 
wreck of the Czar Alexander, v. Captain James's Adven- 
tures in the North Seas. VI. Destruction of Admiral Graves's 
Fleet, vn. The Wreck of the Forfarshire, and Grace Darl- 
ing. vin. The Loss of the Royal George, ix. The Irish 
Sailor Boy. x. Gallant Conduct of a French Privateer. 
xi. The Harpooner. xn. The Cruise of the Agamemnon. 
XIII. A Nova Scotia Fog. xiv. The Mate's Story, xv. 
The Shipwreck of the yEneas Transport. xvi. A Scene 
in the Shrouds, xvn. A Skirmish off Bermuda. XViii. 
Charles Wager, xix. A Man Overboard, xx. A Loss 
and a Rescue, xxi. A Melancholy Adventure on the 
American Seas. xxn. Dolphins and Flying Fish. 


History of England, for Family Use and the 

Upper Classes of Schools. By the Author of 'Christian 
Schools and Scholars.' Second edition. With Preface by 
the Very Rev. Dr. NORTHCOTE. 6.r. 

Tales from the Diary of a Sister of Mercy. 

By C. M. BRAME. New edition. Cloth extra, 4^. 

CONTENTS : The Double Marriage. The Cross and the 
Crown. The Novice. The Fatal Accident. The Priest's 
Death. The Gambler's Wife. The Apostate. The Be- 
setting Sin. 

' Written in a chaste, simple, and touching style.' Tablet. 

' This book is a casket, and those who open it will find the gem within.' 

'They are well and cleverly told, and the volume is neatly got up.' 

' Very well told ; all full of religious allusions and expressions.' Star. 

' Very well written, and life-like ; many very pathetic.' Catholic Opinion 

By the same, 

Angels Visits: a Series of Tales. With 

Frontispiece and Vignette. 3*. 6d. 

' The tone of the book is excellent, and it will certainly make itself a 
great favourite with the ysung.' Month. 

" Beautiful collection of Angel Stories.' Weekly Register, 

' One of the prettiest books for children we have seen.' Tablet. 

' A book which excites more than ordinary praise.' Northern Press. 

' Touchingly written, and evidently the emanation of a refined and pious 
mind.' Church Times. 

' A charming little book, full of beautiful stones of the family of angels.' 
Church Opinion. 


Edited by Fathers of the Society of Jesus. 

Vol. I. 

On some Popular Errors concerning Poli- 
tics and Religion. By the Right Honourable Lord ROBERT 
MONTAGU, M.P. 6-y. 

CONTENTS : Introduction. I. The Basis of Political 
Science, n. Religion, in. The Church, iv. Religious 
Orders, v. Christian Law. vi. The Mass. vu. The Prin- 
ciples of 1789. Vin. Liberty. IX. Fraternity. X. Equality, 
xi. Nationality, Non-intervention, and the Accomplished 
Fact. xn. Capital Punishment, xm. Liberal Catholics. 


xiv. Civil Marriage, xv. Secularisation of Education, 
xvi. Conclusion. Additional Notes. 

This book has been taken from the ' Risposte popolari 
alle obiezioni piu diffuse contro la Religione; opera del P. 
Secondo Franco. Torino, 1868.' It is not a translation of 
that excellent Italian work, for much has been omitted, 
and even the forms of expression have not been retained ; 
nor yet is it an abstract, for other matter has been added 
throughout. The aim of the editor has been merely to fol- 
low out the intention of P. Franco, and adapt his thoughts 
to the circumstances and mind of England. 

Considerations for a Three Days Prepara- 
tion for Communion. Taken chiefly from the French of 

" In every respect a most excellent manual.' Catholic Times. 
' A simple and easy method for a devout preparation for that solemn 
duty.' Weekly Register. 

'A beautiful compilation carefully prepared.' Universe. 

The Spiritual Conflict and Conqtiest. By 

Dom J. CASTANIZA, O.S.B. Edited, with Preface and Notes, 
by Canon VAUGHAN, English Monk of the Order of St. Bene- 
dict. Second edition. Reprinted from the old English 
Translation of 1652. With fine Original Frontispiece re- 
produced in Autotype. 8s. 6d. 

The Letter -Books of Sir Amias Poidet, 

Keeper of Mary Queen of Scots. Edited by JOHN MORRIS, 
Priest of the Society of Jesus. Demy 8vo, los. 6d. 

Sir Amias Poulet had charge of the Queen of Scots from 
April 1585 to the time of her death, February 8, 1587. 
His correspondence with Lord-Treasurer Burghley and Sir 
Francis Walsingham enters into the details of her life in 
captivity at Tutbury, Chartley, and Fotheringay. Many of 
the letters now published are entirely unknown, being printed 
from a recently-discovered manuscript. The others have 
been taken from the originals at the Public Record Office 
and the British Museum. The letters are strung together by 
a running commentary, in the course of which several of 
Mr. Froude's statements are examined, and the question of 
Mary's complicity in the plot against Elizabeth's life is 


Sceur Eugenie: the Life and Letters of a 

Sister of Charity. By the Author of 'A Sketch of the Life 
of St. Paula.' Second edition, enlarged. On toned paper, 
cloth gilt, 4X 6d. ; plain paper, cloth plain, y. 

' It is impossible to read it without bearing away in one's heart some of 
the "odour of sweetness" which breathes forth from almost every page.' 

1 The most charming piece of religious biography that has appeared since 
the Recits d'une Sceur.' Catholic Opinion. 

' We have seldom read a more touching tale of youthful holiness.' Weekly 

'The picture of a life of hidden piety and grace, and of active charity, 
which it presents is extremely beautiful.' Nation. 

' We strongly recommend this devout and interesting life to the careful 
perusal of all our readers.' Westminster Gazette. 

Count de Montalemberf s Letters to a School- 

felloiv, 1827-1830. Qualis ab incepto. Translated from 
the French by C. F. AUDLEY. With Portrait. 5^. 

' Simple, easy, and unaffected in a degree, these letters form a really 
charming volume. The observations are simply wonderful, considering that 
when he wrote them he was only seventeen or eighteen years of age.' 
Weekly Register. 

1 A new treasure is now presented for the first time in an English^ casket 
the letters he wrote when a schoolboy. The loftiness of the aspirations they 
breathe is supported by the intellectual power of which they give evidence.' 
Cork Examiner. 

' Reveal in the future ecclesiastical champion and historian a depth of 
feeling and insight into forthcoming events hardly to be expected from a 
mere schoolboy.' Building News. 

' Display vigour of thought and real intellectual power. Ckurc/i Herald. 

Ecclesiastical Antiquities of London and its 

Suburbs. By ALEXANDER WOOD, M.A. Oxon., of the So- 
merset Archseological Society. $s. 

' O, who the ruine sees, whom wonder doth not fill 
With our great fathers' pompe, devotion, and their skill? 
' Will prove a most useful manual to many of our readers. Stores of 
Catholic memories still hang about the streets of this great metropolis. For 
the ancient and religious associations of such p.aces the Catholic reader can 
want no better cicerone than Mr. Wood.' Weekly 'Register. 

' We have indeed to thank Mr. Wood for this excellent little book. 

a VerV seldom have we read a book devoted entirely to the metropolis 
with such pleasure.' Liverpool Catholic Times. 

' A very pleasing and readable book. Builder. _ 

' Gives a plain, sensible, but learned and interesting account of the chief 
church antiquities of London and its suburbs. It is written by a very able 
and competent author -one who thoroughly appreciates his subject, and 
who treats it with the discrimination of a critic and the sound common sense 
of a practised writer.' Church Herald. 



Vol. I. 

The Life of SL Aloysius Gonzaga, S.J ' . 

Second edition. 55-. 

'Contains numberless traces of a thoughtful and tender devotion to the 
Saint. It shows a loving penetration into his spirit, and an appreciation of 
the secret motives of his action, which can only be the result of a deeply 
affectionate study of his life and character.' Month. 

Vol. II. 

The Life of Marie Eustelle Harpain; or 

the Angel of the Eucharist. Second edition. 5^. 

' Possesses a special value and interest apart from its extraordinay natural 
and supernatural beauty, from the fact that to her example and to the effect 
of her writings is attributed in great measure the wonderful revival of devo- 
tion to the Blessed Sacrament in France, and consequently throughout West- 
ern Christendom.' Dublin Review. 

'A more complete instance of that life of purity and close union with God 
in the world of which we have just been speaking is to be found in the 
history of Marie Eustelle Harpain, the sempstress of Saint-Pallais. The 
writer of the present volume has had the advantage of very copious materials 
in the French works on which his own work is founded ; and Mr. Thompson 
has discharged his office as editor with his usual diligence and accuracy.' 

Vol. III. 

The Life of St. Stanislas Kostka. $s. 

' We strongly recommend this biography to our readers.' Tablet. 
' phy of St. Stanislas. In rec 

title to the gratitude of English- 

' There has been no adequate biography of St. Stanislas. In rectifying 
this want Mr. Thompson has earned a title to the gratitude of English- 
speaking Catholics. The engaging Saint of Poland will now be better known 

among us, and we need not fear that, better known, he will not be better 
loved.' Weekly Register. 

Vol. IV. 

The Life of the Baron de Renty ; or Per- 

fection in the World exemplified. 6-r. 

'An excellent book. The style is throughout perfectly fresh and buoyant.' 
Dublin Review. 

'This beautiful work is a compilation, not of biographical incidents, but of 
holy thoughts and spiritual aspirations, which we may feed on and make our 
own.' Tablet. 

' Gives full particulars of his marvellous virtue in an agreeable form. ' 
Catholic Times. 

' A good book for our Catholic young men, teaching how they can sanctify 
the secular state.' Catholic Opinion. 

' Edifying and instructive, a beacon and guide to those whose walks are 
in the ways of the world, who toil and strive to win Christian perfection.' 
Ulster Examiner. 


Vol. V. 

The Life of the Venerable Anna Maria 

Taigi, the Roman Matron (1769-1837). Third edition. 
With Portrait. 6-r. 

This Biography has been written after a careful collation 
of previous Lives of the Servant of God with each other, 
and with the Analecta Juris Pontifidi, which contain large 
extracts from the Processes. Various prophecies attributed 
to her and other holy persons have been collected in an 

'Of all the series of deeply-interesting biographies which the untiring zeal 
and piety of Mr. Healy Thompson has given of late years to English Ca- 
tholics, none, we think, is to be compared in interest with the one before us, 
both from the absorbing nature of the life itself and the spiritual lessons it 
conveys.' Tablet. 

'A complete biography of the Venerable Matron in the composition of 
which the greatest care has been taken and the best authorities consulted. 
We can safely recommend the volume for the discrimination with which it 
has been written, and for the carelul labour and completeness by which it 
has been distinguished.' Catholic Opinion. 

' We recommend this excellent and carefully-compiled biography to all 
our readers. The evident care exercised by the editor in collating the 
various lives of Anna Aiaria gives great value to the volume, and we hope it 
will meet with the support it so justly merits.' Westminster Gazette. 

'We thank Mr. Healy Thompson for this volume. The direct purpose of 
his biographies is always spiritual edification.' Dublin Review. 

' Contains much that is capable of nourishing pious sentiments.' Nation. 

' Has evidently been a labour of love.'MffutA. 

The Hidden Life of Jesus: a Lesson and 

Model to Christians. Translated from the French of Bou- 

'This profound and valuable work has been very carefully and ably trans- 
lated by Mr. Thompson.' Register. 

' The more we have of such works as the Hidden. Life ofjesris the better.' 

Westminster Gazette. 

'A book of searching power.' Church Review. 

'We have often regretted that this writer's works are not better known.' 


' We earnestly recommend its study and practice to all readers.' Tablet. 
'We have to thank Mr. Thompson for this translation of a valuable work 
which has long been popular in France.' Dublin Review. 
'A good translation.' Month. 


Also, by the same Author and Translator, 

Devotion to the Nine Choirs of Holy Angels, 

and especially to the Angel Guardians, y. 

' We congratulate Mr. Thompson on the way in which he has accom- 
plished his task, and we earnestly hope that an increased devotion to the 
Holy Angels may be the reward of his labour of love.' Tablet. 

'A beautiful translation.' MontJi. 

'The translation is extremely well done.' Weekly Register. 

New Meditations for each Day in the Year, 

on the Life of our Lord Jesus Christ. By a Father of the 
Society of Jesus. With the imprimatur of the Cardinal 
Archbishop of Westminster. New and improved edition. 
Two vols. Cloth, ys. ; also in calf, 1 6 s. ; morocco, j 7 s. 

'We can heartily recommend this book for its style and substance ; it 
bears with it several strong recommendations. ... It is solid and practical.' 
Westminster Gazette. 

' A work of great practical utility, and we give it our earnest recommend- 
ation.' Weekly Register. 

The Day Sanctified ; being Meditations and 

Spiritual Readings for Daily Use. Selected from the Works 
of Saints and approved Writers of the Catholic Church. 
Fcp. cloth, 3-r. 6d. ; red edges, 4^. 

'Of the many volumes of meditations on sacred subjects which have ap- 
peared in the last few years, none has seemed to us so well adapted to its 
object as the one before us.' Tablet. 

' Deserves to be specially mentioned.' Month. 

'Admirable in every sense.' Church Times. 

' Many of the meditations are of great beauty. . . . They form, in fact, 
excellent little sermons, and we have no doubt will be largely used as such.' 
Literary Churchman. 

Reflections and Prayers for Holy Com- 
munion. Translated from the French. With Preface by 
cloth, 4_y. 6</.; bound, red edges, 5-$-.; calf, ys.; morocco, ios. 

' The Archbishop has marked his approval of the work by writing a pre- 
face for it, and describes it as "a valuable addition to our books of devo- 
tion." ' Register. 

'A book rich with the choicest and most profound Catholic devotions.' 
Chiirch Review. 


Lallemanfs Doctrine of the Spiritual Life. 

Edited by the late Father FABER. New edition. Cloth, 
4-r. 6rf. 

' This excellent work has a twofold value, being both a biography and a 
volume of meditations. It contains an elaborate analysis of the wants, dan- 
gers, trials, and aspirations of the inner man, and supplies to the thoughtful 
and devout reader the most valuable instructions for the attainment of hea- 
venly wisdom, grace, and strength.' Catholic Times. 

'A treatise of the very highest value.' Month. 

'The treatise is preceded by a short account of the writer's life, and has 
had the wonderful advantage of being edited by the late Father Faber.' 
Weekly Register. 

The Rivers of Damascus and Jordan : a 

Causerie. By a Tertiary of the Order of St. Dominic. 4^, 

'Good solid reading.' Month. 

'Well done and in a truly charitable spirit.' Catholic Opinion. 

' It treats the subject in so novel and forcible a light that we are fascin- 
ated m spite of ourselves, and irresistibly led on to follow its arguments and 
rejoice at its conclusions.' Tablet. 

Legends of our Lady and the Saints ; or 

our Children's Book of Stories in Verse. Written for the 
Recitations of the Pupils of the Schools of the Holy Child 
Jesus, St. Leonard's-on-Sea. zs. 6d. 

' It is a beautiful religious idea that is realised in the Legends of our 
Lady and the Saints. The book forms a charming present for pious chil- 
dren.' Tablet. 

' The " Legends" are so beautiful that they ought to be read by all lovers- 
of poetry.'- -Bookseller. 

'Graceful poems.' Month. 

The New Testament Narrative, in the Words 

of the Sacred Writers. With Notes, Chronological Tables, 
and Maps. Cloth, is. 

' The compilers deserve great praise for the manner in which they have 
performed their task. We commend this little volume as well and carefully 
printed, and as furnishing its readers, moreover^ with a great amount of Use- 
ful information in the tables inserted at the end.' Month. 

' It is at once clear, complete, and beautiful.' Catholic Opinion. 


bg % JBfenagtrs 0f tlje ' JJfontjy.' 


The Life and Letters of St. Francis Xavier. 

By the Rev. II. J. COLERIDGE. Sec. edit. Two vols. i%s. 

' We cordially thank Father Coleridge for a most valuable biography. . . . 
He has spared no pains to insure our having in good classical English a 
translation of all the letters which are extant. ... A complete priest's manual 
might be compiled from them, entering as they do into all the details of a 
missioner's public and private life. . . . We trust we have stimulated our 
readers to examine them for themselves, and we are satisfied that they will 
return again and again to them as to a never-exhausted source of interest 
and edification.' Tablet. 

'A noble addition to our literature. . . . We offer our warmest thanks to 
Father Coleridge for this most valuable work. The letters, we need hardly 
say, will be found of great spiritual use, especially for missionaries and 
priests.' Dublin Review. 

' One of the most fascinating books we have met with for a long time.' 
Catholic Opinion. 

' Would that we had many more lives of saints like this ! Father Cole- 
-idge has done great service to this branch of Catholic literature, not simply 
by writing a charming book, but especially by setting others an example of 
how a saint's life should be written.' IVcstjninster Gazette. 

4 This valuable book is destined, we feel assured, to take a high place 
among what we may term our English Catholic classics. . . . The great 
charm lies in the letters, for in them we have, in a far more forcible manner 
than any biographer could give them, the feelings, experiences, and aspira- 
tions of St. Francis Xavier as pictured by his own pen.' Catholic Times. 

' Father Coleridge does his own part admirably, and we shall not be sur- 
prised to find his book soon take its place as the standard Life of the saintly 
and illustrious Francis.' Nation. 

' Not only an interesting but a scholarly sketch of a life remarkable alike 
in itself and in its attendant circumstances. We hope the author will con- 
tinue to labour in a department of literature for which he has here shown his 
aptitude. To find a saint's life which is at once moderate, historical, and 
appreciative is not a common thing.' Saturday Review. 

' Should be studied by all missionaries, and is worthy of a place in every 
Christian library.' CJinrcli Herald. 


The Life of St. Jane Frances Fremyot de 

Chantal. By EMILY BOWLES. With Preface by the Rev. 
H. J. COLERIDGE. Second edition. 5*. 6d. 

'We venture to promise great pleasure and profit to the reader of this 
charming biography. It gives a complete and faithful portrait of one of the 
most attractive saints of the generation which followed the completion of 
the Council of Trent.' Month. 

' Sketched in a life-like manner, worthy of her well-earned reputation as 
a Catholic writer.' Weekly Register. 

'We have read it on and on with the fascination of a novel, and yet it is 
the life of a saint, described with a rare delicacy of touch and feeling such 
as is seldom met with." Tablet. 

' A very readable and interesting compilation. . . . The author has done 
her work faithfully and conscientiously.' AtJienaum. 

' Full of incident, and told in a style so graceful and felicitous that it wins 
upon the reader with every page.' Nation. 

' Miss Bowles has done her work in a manner which we cannot better 
commend than by expressing a desire that she may find many imitators. 
She has endued her materials with life, and clothed them with a language 
and a style of which we do not know what to admire most the purity, the 
grace, the refinement, or the elegance. If our readers wish to know the 
value and the beauty of this book, they can do no better than get it t and 
read it.' Westminster Gazette. 

' One of the most charming and delightfu volumes which has issued from 
the press for many years. Miss Bowles has accomplished her task faithfully 
and happily, with simple grace and unpretentious language, and a winning 
manner which, independently of her subject, irresistibly carries us along.' 
Ulster Examiner. 

The History of the Sacred Passion. From 

the Spanish of Father Luis DE LA PALMA, of the Society 
of Jesus. The Translation revised and edited by the Rev. 
H. J. COLERIDGE. Third edition, js. 6d. 

' A work long held in great and just repute in Spain. It opens a mine of 
wealth to one's soul. Though there are many works on the Passion in Eng- 
lish, probably none will be found so generally useful both for spiritual read- 
ing and meditation. We desire to see it widely circulated.' Tablet. 

'A sterling work of the utmost value, proceeding from the pen of a great 
theologian, whose piety was as simple and tender as his learning and culture 
were profound and exquisite. It is a rich storehouse for contemplation on 
the great mystery of our Redemption, and one of those books which every 
Catholic ought to read for himself.' Weekly Register. 

' The most wonderful work upon the Passion that we have ever read. To 
us the charm lies in this, that it is entirely theological. It is made use of 
largely by those who give the Exercises of St. Ignatius ; it is, as it were, 
the flesh upon the skeleton cf the Exercises. Never has the Passion been 
meditated upon so before. . . . If any one wishes to understand the Passion 
of our Lord in its fulness, let him procure this book.' Dublin Review. 

' We have not read a more thoughtful work on our Blessed Lord's Passion. 


It is a complete storehouse of matter for meditation, and for sermons on that 
divine mystery.' Catholic Opinion. 

' The book is speaking comparatively of human offerings a magnificent 
offering to the Crucified, and to those who wish to make a real study of the 
Cross will be a most precious guide.' Church Review. 

I erne of Armorica: a Tale of the Time of 

Chlovis. By J. C. BATEMAN. 6s. 6d. 

' We know of few tales of the kind that can be ranked higher than the 
beautiful story before us. The author has hit on the golden mean between 
an over-display of antiquarianism and an indolent transfer of modern modes 
of action and thought to a distant time. The descriptions are masterly, the 
characters distinct, the interest unflagging. We may add that the period is 
one of those which may be said to be comparatively unworked.' Month. 

' A volume of very great interest and very great utility. As a story it is 
sure to give much delight, while, as a story founded on historical fact, it will 
benefit all by its very able reproduction of very momentous scenes. . . . The 
book is excellent. If we are to have a literature of fiction at all, we hope it 
will include many like volumes.' Dublin Ret' tew. 

' Although a work of fiction, it is historically correct, and the author 
portrays with great skill the manners and customs of the times of which he 
professes to give a description. In reading this charming tale we seem to 
be taken by the hand by the writer, and made to assist at the scenes which 
he describes.' Tablet. 

'The author of this most interesting tale has hit the happy medium be- 
tween a display of antiquarian knowledge and a mere reproduction in distant 
ages of commonplace modern habits of thought. The descriptions are ex- 
cellent, the characters well drawn, and the subject itself is very attractive, 
besides having the advantage of not having been written threadbare.' 
Westminster Gazette. 

' The tale is excessively interesting, the language appropriate to the time 
and rank of the characters, the style flowing and easy, and the narrative 
leads one on and on until it becomes a very difficult matter to lay the book 
down until it is finished. ... It is a valuable addition to Catholic fictional 
literature.' Catholic Times. 

' A very pretty historico-ecclesiastical novel of the times of Chlovis. It 
is full of incident, and is very pleasant reading.' Literary Churchman. 

The Life of Dona Luis a de Carvajal. By 

Lady GEORGIANA FULLERTON. 6s. (See p. 6.) 

The Life of the Blessed John Berchmans. 

By the Rev. FRANCIS GOLDIE, S. J. 6s. 

' A complete and life-like picture, and we are glad to be able to congratu- 
late Father Goldie on his success. ' Tablet. 

' Drawn up with a vigour and freedom which show great power of bio- 
graphical writing.' Dublin Review. 

' One of the most interesting of all.' Weekly Register. 

' Unhesitatingly we say that it is the very best Life of Blessed John 


Eerchmans, and as such it will take rank with religious biographies of the 
"highest merit.' Catholic Times. 

' Is of great literary merit, the style being marked by elegance and a 
complete absence of redundancy.' Cork Examiner. 

' This delightful and edifying volume is of the deepest interest. The 
perusal will afford both pleasure and profit.' Church Herald. 

The Life of the Blessed Peter Favre, of the 

Society of Jesus, First Companion of St. Ignatius Loyola. 
From the Italian of Father GIUSEPPE BOERO, of the same 
Society. With Preface by the Rev. H. J. COLERIDGE. 
6s. 6d. 

This Life has been written on the occasion of the beati- 
fication of the Ven. Peter Favre, and contains the JMeinoriale 
' or record of his private thoughts and meditations, written 
by himself. 

' At once a book of spiritual reading, and also an interesting historical 
narrative. The Memoriale, or Spiritual Diary, is here translated at full 
length, and is the most precious portion of one of the most valuable biogra- 
phies we know.' Tablet. 

' A perfect picture drawn from the life, admirably and succinctly told. 
The Memorials will be found one of the most admirable epitomes of sound 
devotional reading.' Weekly Register. 

' The Mcmorialc is hardly excelled in interest by anything of the kind 
now extant.' Catholic Times. 

' Full of interest, instruction, and example.' Cork Examiner. 

' One of the most interesting to the general reader of the entire series up 
to this time.' Nation. 

' This wonderful diary, the Memoriale, has never been published before, 
and we are much mistaken if it does not become a cherished possession to 
thoughtful Catholics.' Month. 

The Dialogues of St. Gregory the Great. 

An old English version. Edited, with Preface, by the Rev. 

' The Catholic world must feel grateful to Father Coleridge for this ex- 
cellent and compendious edition. The subjects treated of possess at this 
moment a special interest. . . . The Preface by Father Coleridge is interest- 
ing and well written, and we cordially recommend the book to the perusal 
<jf all. 'Tablet. 

'This is a most interesting book. . . . Father Coleridge gives a very 
useful preface summarising the contents.' Weekly Register. 

' We have seldom taken up a book in which we have become at once so 
<!eeply interested. It will suit any one ; it will teach all ; it will confirm any 
who require that process ; and it will last and be read when other works are 
quite forgotten.' Catholic Times. 

' Edited and published with the utmost care and the most perfect literary 
taste, this volume adds one more gem to the treasury of English Catholic 
literature.' New York Catholic World. 



The Life of Sister Anne Catherine Emme- 
rich. Edited, with Preface, by the Rev. H. J. COLERIDGE. 

St. Wine/ride; or Holy well and its Pil- 

the Author of 'Tyborne.' Second edition, is. 

abo2tt Lourdes. By Miss 
./ ^*QbEu' "Cloth, is. tit. 

Blessed Margaret Mary Alacoquc : a brief 

xX^nd popular Account of her Life ; to which are added 
Selectio^vfrom some' of her Sayings, and the Decree of her 
BeajtircgiSon. By the % ' Rev. CHARLES B. GARSIDE, M.A. 


. < ^- Q$$j>arison ,fetween the History of the 

*&y \ Cfitirch and tJudfrophmcs of tJie Apocalypse. Translated 
. from the German by EDWIN DE LISLE, zs. 



T anchetfcr Dialogues. First Series. By the 

Rev.'Fr. HARPER, S j. 

No. I. The Pilgrimage. 

II. Are Miracles going on still? 

in. Popish Miracles tested by the Bible, 

iv. Popish Miracles. 

v. Liquefaction of the Blood of St. Januarius. 

vi. 'Bleeding Nuns' and 'Winking Madonnas.' 

vn. Are Miracles physically possible ? 

vni. Are Miracles morally possible ? 

Price of each 3*. per 100, 25 for I.T. ; also 25 of the above 
assorted for is. Also the whole Series complete in neat Wrap- 
per, 6<f. 

Specimen Packet of General Series, containing 100 assorted, 
is. 6</. 




Pachtler, Georg Michael, 1825- 

The secret warfare of 
Freemasonry against church and